For the Author, (to omit the Principall, Gods Spirit: for, All Scripture is inspired of God:) the Penman of it was Salomon, the wisest meere man that euer was in the world since Adam, by the testimonie euen of wisdome it selfe.
For the Author, (to omit the Principal, God's Spirit: for, All Scripture is inspired of God:) the Penman of it was Solomon, the Wisest mere man that ever was in the world since Adam, by the testimony even of Wisdom it self.
were such a one further off vs, he would be lesse troublesome to vs. And surely if to haue good neighbours be a matter of no small moment, then somewhat also it must needs be for a man to want such,
were such a one further off us, he would be less troublesome to us And surely if to have good neighbours be a matter of no small moment, then somewhat also it must needs be for a man to want such,
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And howsoeuer Salomon truly saith, that a Friend sometime sticketh closer to a man than a Brother: yet in nature a Brother is neerer than any Friend is or can be.
And howsoever Solomon truly Says, that a Friend sometime sticketh closer to a man than a Brother: yet in nature a Brother is nearer than any Friend is or can be.
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so it is easier reconciling of Friends than of Brethren, there being a Ciuill bond onely broken in the disiunction of the one, a Naturall tiall violated in the dissentions of the other.
so it is Easier reconciling of Friends than of Brothers, there being a Civil bound only broken in the disjunction of the one, a Natural tiall violated in the dissensions of the other.
Husband and Wife are neerer than Friends, and Brethren; or than Parents and Children. Children, though they spring from their Parents, yet they abide not alwaies with them.
Husband and Wife Are nearer than Friends, and Brothers; or than Parents and Children. Children, though they spring from their Parents, yet they abide not always with them.
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and are not seuered againe till they are swallowed vp in the Sea. Children are as branches shooting out of one stem, diuided and seuered either from other,
and Are not severed again till they Are swallowed up in the Sea. Children Are as branches shooting out of one stem, divided and severed either from other,
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But an euill wife is as the raine dropping in thorow the tiles, that maketh him weary of the house, that vexeth him so that it driueth him out of doores.
But an evil wife is as the rain dropping in thorough the tiles, that makes him weary of the house, that vexes him so that it Driveth him out of doors.
And for this cause Augustine compareth an euill Conscience to a bad wife, (and it may seeme that he pleased himselfe somewhat in the similitude, he maketh vse so oft of it:) which when a man hath many troubles and afflictions from without,
And for this cause Augustine compareth an evil Conscience to a bad wife, (and it may seem that he pleased himself somewhat in the similitude, he makes use so oft of it:) which when a man hath many Troubles and afflictions from without,
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He that hath an euill wife, is as one that hath an euill soule, a guilty conscience, that euermore sticketh by him, that euery where accompanieth him, is a continuall euill companion with him at bed & boord, such as he cannot shift off or shun.
He that hath an evil wife, is as one that hath an evil soul, a guilty conscience, that evermore sticketh by him, that every where accompanieth him, is a continual evil Companion with him At Bed & board, such as he cannot shift off or shun.
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In regard whereof he also els-where pronounceth, that it is better to abide on a corner of the house top without, than to continue with such a one in a wide house:
In regard whereof he also elsewhere pronounceth, that it is better to abide on a corner of the house top without, than to continue with such a one in a wide house:
Some it may be hearing Salomon speake on this manner, might say, as our Sauiours Disciples sometime said, If the case so stand betweene man and wife, it is good then not to marry.
some it may be hearing Solomon speak on this manner, might say, as our Saviour's Disciples sometime said, If the case so stand between man and wife, it is good then not to marry.
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as if Parents had no hand, right or power in disposing of their children, or in aduising them and prouiding in that kinde for them. Sampson requireth his Parents consent.
as if Parents had no hand, right or power in disposing of their children, or in advising them and providing in that kind for them. Sampson requires his Parents consent.
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And God chargeth his people not to make matches betweene their children and the Canaanites, either by giuing their daughters vnto the sonnes of the Canaanites, or by taking the Canaanites daughters vnto their sonnes:
And God charges his people not to make Matches between their children and the Canaanites, either by giving their daughters unto the Sons of the Canaanites, or by taking the Canaanites daughters unto their Sons:
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And He that findeth a wife, (that is, a good wife, as, a name for a good name, as if an euill wife were no wife, deserued not the name of a wife:) hath found a good thing;
And He that finds a wife, (that is, a good wife, as, a name for a good name, as if an evil wife were no wife, deserved not the name of a wife:) hath found a good thing;
It was one of the first reall and royall gifts that God with his owne hand bestowed vpon Adam. And it must needs bee no small matter that God giueth with his owne hand.
It was one of the First real and royal Gifts that God with his own hand bestowed upon Adam. And it must needs be no small matter that God gives with his own hand.
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when he sent him about a wife for his Son Isaak. And Those that God hath ioyned together, saith our Sauiour, let not man seuer. As Augustine saith, that Hee that at the first created man without man, doth now procreate man by man:
when he sent him about a wife for his Son Isaac. And Those that God hath joined together, Says our Saviour, let not man sever. As Augustine Says, that He that At the First created man without man, does now procreate man by man:
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Many haue good skill in chusing of wares, in valuing of lands, in beating a bargaine, in making a purchase, that are yet but blinde buzzards in the choise of a wife.
Many have good skill in choosing of wares, in valuing of Lands, in beating a bargain, in making a purchase, that Are yet but blind buzzards in the choice of a wife.
and that where outward inducements of person, estate, yeeres, &c. haue concurred, that euen a naturall mans dimme eye may easily see & discerne a more speciall prouidence of God oft carrying things in these cases:
and that where outward inducements of person, estate, Years, etc. have concurred, that even a natural men dim eye may Easily see & discern a more special providence of God oft carrying things in these cases:
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And the tongues euen of such are enforced sometime to confesse, as the Aegyptian Magitians of Moses his miracles, Digitus Dei hic est, There is a finger of God here;
And the tongues even of such Are Enforced sometime to confess, as the Egyptian Magicians of Moses his Miracles, Digitus Dei hic est, There is a finger of God Here;
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And Euerie creature, or ordinance of God, saith the Apostle, (and hee had spoken of Meat and Mariage in the words beforegoing:) is good. All Gods Creatures and Ordinances are good then;
And Every creature, or Ordinance of God, Says the Apostle, (and he had spoken of Meat and Marriage in the words beforegoing:) is good. All God's Creatures and Ordinances Are good then;
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or the channell that it runneth thorow, or the pipe that conueigheth it, and the Sunne beames receiue a tincture from the coloured glasse that they passe thorow:
or the channel that it Runneth thorough, or the pipe that conueigheth it, and the Sun beams receive a tincture from the coloured glass that they pass thorough:
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so our foule hands and filthie fingers oft soile and sully Gods Ordinances, and our filth and corruption doth ost so taint and infect them, that they lose not onely much of their natiue grace,
so our foul hands and filthy fingers oft soil and sully God's Ordinances, and our filth and corruption does ost so taint and infect them, that they loose not only much of their native grace,
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but they misse also of their fruit and efficacie, and of good and commodious, through our owne default, become euill and incommodious vnto vs. And as Tyrannie in gouernment is not the fault of Gods Ordinance,
but they miss also of their fruit and efficacy, and of good and commodious, through our own default, become evil and incommodious unto us And as Tyranny in government is not the fault of God's Ordinance,
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If wee shall finde then in the married estate troubles and distractions, &c. (as the single life is commonly commended for quietnes;) let vs not accuse God; as Adam sometime closely did;
If we shall find then in the married estate Troubles and distractions, etc. (as the single life is commonly commended for quietness;) let us not accuse God; as Adam sometime closely did;
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then this also among others, yea this aboue and before others, as that which (through the blessing of God vpon it) may proue a matter of the greatest benefit vnto vs,
then this also among Others, yea this above and before Others, as that which (through the blessing of God upon it) may prove a matter of the greatest benefit unto us,
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The Ordinances of God, saith the Apostle, are sanctified vnto vs, as well by the word of God, as by prayer. Then are they sanctified vnto vs by prayer,
The Ordinances of God, Says the Apostle, Are sanctified unto us, as well by the word of God, as by prayer. Then Are they sanctified unto us by prayer,
And surely, what comsort can a man haue of wealth with such a wife, that shall be as a corrosiue to his heart, as corruption and rottennesse in his bones?
And surely, what Consort can a man have of wealth with such a wife, that shall be as a corrosive to his heart, as corruption and rottenness in his bones?
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Not so much to decke and tricke herselfe vp to the eye, as to haue her inner man adorned with holy skill and discretion, whereby to carrie herselfe wisely and discreetly in that place and condition that God hath called her vnto:
Not so much to deck and trick herself up to the eye, as to have her inner man adorned with holy skill and discretion, whereby to carry herself wisely and discreetly in that place and condition that God hath called her unto:
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Ascribe not what is done for thee, to the mediation of friends, or to thine owne plots and policies, smoothnesse of language, fairenesse of looke, or the like. No:
Ascribe not what is done for thee, to the mediation of Friends, or to thine own plots and policies, smoothness of language, fairness of look, or the like. No:
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And how do maried persons then stand engaged to God aboue others, whom he hath blessed in their choise? A great measure of thankfulnesse owe they vnto him, proportionable in some sort to the blessing bestowed on them.
And how do married Persons then stand engaged to God above Others, whom he hath blessed in their choice? A great measure of thankfulness owe they unto him, proportionable in Some sort to the blessing bestowed on them.
and our thankfulnesse to him for them is to be shewed in such duties, as hee requireth of vs in the behalfe of them, in the carefull education and training them vp in good courses. In like manner:
and our thankfulness to him for them is to be showed in such duties, as he requires of us in the behalf of them, in the careful education and training them up in good courses. In like manner:
as he requireth of thee in regard of her , as of loue, of kindnesse, of concord, counsell, contentment, &c. Fiftly, Is the Wife giuen vnto her Husband by God? then must she resolue to giue herselfe wholly to him as her Owner, on whom God hath bestowed her, to whom hee hath assigned her.
as he requires of thee in regard of her, as of love, of kindness, of concord, counsel, contentment, etc. Fifty, Is the Wife given unto her Husband by God? then must she resolve to give herself wholly to him as her Owner, on whom God hath bestowed her, to whom he hath assigned her.
Yea, is the Wife giuen the Husband by God? then should hee esteeme her as a gift of God: and liue with her, as with one giuen him and bestowed vpon him by God.
Yea, is the Wife given the Husband by God? then should he esteem her as a gift of God: and live with her, as with one given him and bestowed upon him by God.
when wee see matters fall out amisse, where we haue been meanes to make the match? If the wife be mis-vsed, that we haue holpen one to, we are wont to count it a wrong to our selues.
when we see matters fallen out amiss, where we have been means to make the match? If the wife be misused, that we have helped one to, we Are wont to count it a wrong to our selves.
And no maruell then, if God himselfe take to heart the wrongs done by vs, to those that he hath joyned to vs, if he haue a quarrell against him that shall transgresse against her, whom he hath inseparably joyned to him, to be his Companion and his wife by a Couenant of Salt.
And no marvel then, if God himself take to heart the wrongs done by us, to those that he hath joined to us, if he have a quarrel against him that shall transgress against her, whom he hath inseparably joined to him, to be his Companion and his wife by a Covenant of Salt.
if not all, the Bookes in the Bible; that many of them are Sententious, this consisteth all of Sentences. For what are Diuine Prouerbs, but select and choise Sentences. So that we need not stand picking or culling here:
if not all, the Books in the bible; that many of them Are Sententious, this Consisteth all of Sentences. For what Are Divine Proverbs, but select and choice Sentences. So that we need not stand picking or culling Here:
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Among the rest of these select Sentences, there are some, and those not a few, that containe matter concerning Mariage, either the Praise and commendation of a good Wife, or the dispraise, discommendation,
Among the rest of these select Sentences, there Are Some, and those not a few, that contain matter Concerning Marriage, either the Praise and commendation of a good Wife, or the dispraise, discommendation,
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A Wife? may some say, What? Is euerie Wife, or euerie woman then such as Salomon here saith? yea, doth not the same Salomon himselfe elsewhere say, that some Wife there is, that pulleth downe the house? that is, not as a corrosiue at her Husbands sides, but as corruption in his bones? or like a continuall dropping in a rainie day, that maketh a man wearie of his home,
A Wife? may Some say, What? Is every Wife, or every woman then such as Solomon Here Says? yea, does not the same Solomon himself elsewhere say, that Some Wife there is, that pulls down the house? that is, not as a corrosive At her Husbands sides, but as corruption in his bones? or like a continual dropping in a rainy day, that makes a man weary of his home,
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and either driueth him out of doores, or will not suffer him to rest within? And that it is better for a man to dwell on the house top, exposed to wind and weather;
and either Driveth him out of doors, or will not suffer him to rest within? And that it is better for a man to dwell on the house top, exposed to wind and weather;
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or inconuenient otherwise, is to be esteemed as a Benefit. As a bad Magistrate, say they, is yet better than none: ( Better a Tyranie, than an Anarchie:) so a bad Wife is yet better than none at all. But this seemeth scarce sound.
or inconvenient otherwise, is to be esteemed as a Benefit. As a bad Magistrate, say they, is yet better than none: (Better a Tyranny, than an Anarchy:) so a bad Wife is yet better than none At all. But this seems scarce found.
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Againe, when Salomon saith, that it is better to liue on the house-top, or abroad in the wilde wildernesse, than with such an one, hee plainely implieth, that (as Sophocles saith of some friends) it is much better to be without her than with her;
Again, when Solomon Says, that it is better to live on the housetop, or abroad in the wild Wilderness, than with such an one, he plainly Implies, that (as Sophocles Says of Some Friends) it is much better to be without her than with her;
that there wanteth the word good: as wooll, for white wooll; and a Male for a sound M•le: so a Wife for a good Wife; which the vulgar Latine therefore hath put into the T•xt. This may well seeme somewhat:
that there Wants the word good: as wool, for white wool; and a Male for a found M•le: so a Wife for a good Wife; which the Vulgar Latin Therefore hath put into the T•xt. This may well seem somewhat:
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as if an euill Wife were not a Wife, an euill Woman were no Wife. As in the Iewish Talmud, an vngracious Sonn• is called a Sonne no Sonne; and in Scripture, a foolish People is called a People no People.
as if an evil Wife were not a Wife, an evil Woman were no Wife. As in the Jewish Talmud, an ungracious Sonn• is called a Son no Son; and in Scripture, a foolish People is called a People no People.
But what then? Doth euerie one that knoweth God, keepe his Commandements? Doth not S. Paul say of some, that when they know God, they glorified him not as God? yea,
But what then? Does every one that Knoweth God, keep his commandments? Does not S. Paul say of Some, that when they know God, they glorified him not as God? yea,
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but mis iudgement, saith Augustine. And a Name, saith Salomon, (and hee saith not, a good Name; as if an euill Name were no Name) is better than riches; or than a good ointment. And those rebellious builders of the Tower of Babel; Let vs get vs a Name:
but miss judgement, Says Augustine. And a Name, Says Solomon, (and he Says not, a good Name; as if an evil Name were no Name) is better than riches; or than a good ointment. And those rebellious Builders of the Tower of Babel; Let us get us a Name:
and those great ones before the Floud, Men of Name, or renow• …. And on the contrarie, we say of some, that they are Men of no note, or no Name; that is, of no great note, of no good Name;
and those great ones before the Flood, Men of Name, or renow• …. And on the contrary, we say of Some, that they Are Men of no note, or no Name; that is, of no great note, of no good Name;
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The Prophet stileth some Pastors, Idol-Shepherds. And why so? Surely, because they are as Images or Idols, that beare the Names, but haue not the Nature of that whereof they are Images; they are not in truth that that they are termed:
The Prophet styleth Some Pastors, Idol shepherds. And why so? Surely, Because they Are as Images or Idols, that bear the Names, but have not the Nature of that whereof they Are Images; they Are not in truth that that they Are termed:
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In like manner well may shee bee tearmed an Idol-wife that beareth the Name of a Wife, and sitteth in the house as the Image of a Wife, but doth no part of the office or duty of such an one.
In like manner well may she be termed an Idol-wife that bears the Name of a Wife, and Sitteth in the house as the Image of a Wife, but does not part of the office or duty of such an one.
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And if she be so that performeth not the Office of a Wife; what is she then that doth the contrary? Who when she should be an Helper, prooueth an Hinderer; in the best things especially:
And if she be so that Performeth not the Office of a Wife; what is she then that does the contrary? Who when she should be an Helper, proveth an Hinderer; in the best things especially:
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like the Friend, that prooueth a Foe, when he should shew himselfe a Friend? when she should be a comsort, proueth a crosse, a curse, a discomfort? Shee that was made and ordained for Mans special good, crossing the end of her owne Creation, and Gods Ordinance therein, proueth the meanes of his greatest euill? Like the Scribes and Pharises, that sat in Moses Chaire, professing themselues and pretending to be Pastors of Gods People; but,
like the Friend, that proveth a Foe, when he should show himself a Friend? when she should be a Consort, Proves a cross, a curse, a discomfort? She that was made and ordained for men special good, crossing the end of her own Creation, and God's Ordinance therein, Proves the means of his greatest evil? Like the Scribes and Pharisees, that sat in Moses Chair, professing themselves and pretending to be Pastors of God's People; but,
as our Sauiour telleth them, were indeed Theeues, and Robbers, and Murtherers of them, Wolues either in Shepherds weeds, or in Sheeps clothing, such as not only fed not, but killed and destroyed those, whom they ought to haue fed and saued. And certainly the good Wife is not so great a Blessing, but the bad is as great a Crosse. No greater Comfort vnder the Sunne than the one, nor discomfort than the other.
as our Saviour Telleth them, were indeed Thieves, and Robbers, and Murderers of them, Wolves either in Shepherd's weeds, or in Sheep clothing, such as not only fed not, but killed and destroyed those, whom they ought to have fed and saved. And Certainly the good Wife is not so great a Blessing, but the bad is as great a Cross. No greater Comfort under the Sun than the one, nor discomfort than the other.
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And the was afterward ioyned againe in Mariage with Man, that by Nuptiall coniunction becomming one flesh with him, she might be as a limbe restored now and fastned againe to him.
And the was afterwards joined again in Marriage with Man, that by Nuptial conjunction becoming one Flesh with him, she might be as a limb restored now and fastened again to him.
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But the Woman that beareth the Name, and standeth in the roome of a Wife, but doth not the office and dutie of a Wife, is but as an eye of glasse, or a siluer nose, or an i•orie tooth, or an iron hand, or a woodden leg, that occupieth the place indeed,
But the Woman that bears the Name, and Stands in the room of a Wife, but does not the office and duty of a Wife, is but as an eye of glass, or a silver nose, or an i•orie tooth, or an iron hand, or a wooden leg, that occupieth the place indeed,
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they helpe to supply a place defectiue, that would otherwise stand vacant, and by supplying it, to conceale in part such blemishes, as would otherwise lie more open to the eye of others.
they help to supply a place defective, that would otherwise stand vacant, and by supplying it, to conceal in part such blemishes, as would otherwise lie more open to the eye of Others.
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And she may therefore be compared rather to a wart, or a wen, and that sited and seated in some conspicuous part; (for she is as ointment in ones hand that cannot bee concealed) which as it is no benefit, so it is a burden and a blemish to the bodie;
And she may Therefore be compared rather to a wart, or a wen, and that sited and seated in Some conspicuous part; (for she is as ointment in ones hand that cannot be concealed) which as it is no benefit, so it is a burden and a blemish to the body;
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Well saith Augustine of vngodly and bad-liued Christians, that though they bee in the bodie of the Church, yet are they no part of it: they are but as excrescencies, or as excrements, or as bad humours in mans bodie:
Well Says Augustine of ungodly and bad-liued Christians, that though they be in the body of the Church, yet Are they no part of it: they Are but as Excrescences, or as excrements, or as bad humours in men body:
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And if the Wife be one, as Salomon telleth vs, that helpeth to build vp the house: surely shee that helpeth to pull downe that that the Wife buildeth, may well bee •uled, a foolish woman, if you will, but no Wife.
And if the Wife be one, as Solomon Telleth us, that Helpeth to built up the house: surely she that Helpeth to pull down that that the Wife builds, may well be •uled, a foolish woman, if you will, but no Wife.
Augustus Caesar vsed to terme his three vntoward Children, his three materie impostumes, or his three vlcerous cancers. And if foolish and vngracious children may well be so termed,
Augustus Caesar used to term his three untoward Children, his three materie impostumes, or his three ulcerous cancers. And if foolish and ungracious children may well be so termed,
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As well therefore may a wart, or a wen, or a wolfe, or a cancer bee termed a part of the bodie, as that woman be termed a Wife, that is but a blemish, as a wart; or a burden, as a wen; or a continuall heart-sore, as a wolfe; or corruption and rottennesse, as a cancer or a gangreane, in the bones of him that hath her.
As well Therefore may a wart, or a wen, or a wolf, or a cancer be termed a part of the body, as that woman be termed a Wife, that is but a blemish, as a wart; or a burden, as a wen; or a continual heart-sore, as a wolf; or corruption and rottenness, as a cancer or a gangreane, in the bones of him that hath her.
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A maried woman thou mayst be, and yet no Wife. For, though thou wert contracted before a thousand Witnesses; and married publikely in the frequentest and most solemne assembly, not by the hand of an ordinarie Minister,
A married woman thou Mayest be, and yet no Wife. For, though thou Wertenberg contracted before a thousand Witnesses; and married publicly in the frequentest and most solemn assembly, not by the hand of an ordinary Minister,
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and you Iewes, though circumcised in the Flesh, yet are vncircumcised in spirit. And that outward Circumcision of the Flesh, saith Saint Paul, it is nothing, without the inward Circumcision of the Spirit.
and you Iewes, though circumcised in the Flesh, yet Are uncircumcised in Spirit. And that outward Circumcision of the Flesh, Says Saint Paul, it is nothing, without the inward Circumcision of the Spirit.
As a man then, though he haue beene dipt ouer head and eares in the Font, may yet in Gods reckoning remaine still vnbaptised, euen as much as any Infidell, Heathen or Pagan, that was neuer offered vnto Baptisme; In like manner may a Woman be ioyned to an Husband, yea and liue long with him as a Wife, and yet for all that be in Gods estimation as no Wife.
As a man then, though he have been dipped over head and ears in the Font, may yet in God's reckoning remain still unbaptised, even as much as any Infidel, Heathen or Pagan, that was never offered unto Baptism; In like manner may a Woman be joined to an Husband, yea and live long with him as a Wife, and yet for all that be in God's estimation as no Wife.
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And it were to be wisht that as the Philosopher willed his followers to view themselues oft in a glasse, that if they found themselues faire and comely, they might be carefull to haue their cariage and courses correspondent,
And it were to be wished that as the Philosopher willed his followers to view themselves oft in a glass, that if they found themselves fair and comely, they might be careful to have their carriage and courses correspondent,
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But many by this Rule, will hardly proue Wiues; being Mistresses (as Ierome speaketh) rather than Wiues, to those that haue them, or rather whom they haue; being maried rather to them, then hauing maried them, as he speaketh.
But many by this Rule, will hardly prove Wives; being Mistress's (as Jerome speaks) rather than Wives, to those that have them, or rather whom they have; being married rather to them, then having married them, as he speaks.
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So that their Husbands (if they may so be termed that are so mated) may say, that when they receiued their Wiues 〈 ◊ 〉, (if they •ad ought at least with them;
So that their Husbands (if they may so be termed that Are so mated) may say, that when they received their Wives 〈 ◊ 〉, (if they •ad ought At least with them;
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as those that bring most) ther sold away their owne libertie, and tooke in a M• … e in • … d of a Wife; as the Cynickes Master d•• a Ma• … r in stead of a Seruant; and Nazianzen sai•h that some Wiues doe in stead of an Husband: One that will rule and ouer-rule them,
as those that bring most) there sold away their own liberty, and took in a M• … e in • … worser of a Wife; as the Cynics Master d•• a Ma• … r in stead of a Servant; and Nazianzen sai•h that Some Wives do in stead of an Husband: One that will Rule and overrule them,
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as he said that Queenes, or Queanes rather of 〈 ◊ 〉 condition, their Concubines did Kings; and of the Persian Monarks, when that State most flourished, it was a common by-word, that ther were Ma••ers of the whole world,
as he said that Queens, or Queans rather of 〈 ◊ 〉 condition, their Concubines did Kings; and of the Persian Monarchs, when that State most flourished, it was a Common Byword, that there were Ma••ers of the Whole world,
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and their wiues their Ma• …, not vnlike Cato his complaint also sometime of his Countri•en; All Men rule their Wiues, we rule all Men; and our Wiues rule vs;
and their wives their Ma• …, not unlike Cato his complaint also sometime of his Countri•en; All Men Rule their Wives, we Rule all Men; and our Wives Rule us;
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One that will guide and gouerne him that should be her Guide, yea and, it may be, command him more imperiously than many a Master would his Slaue. They are no Men, saith one,
One that will guide and govern him that should be her Guide, yea and, it may be, command him more imperiously than many a Master would his Slave. They Are no Men, Says one,
but Bond-men to their Wiues, or to their Portions at least, that endure it. And they are no Wiues sure, but Mistresses, or more than Mistresses, that offer it.
but Bondmen to their Wives, or to their Portions At least, that endure it. And they Are no Wives sure, but Mistress's, or more than Mistress's, that offer it.
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Againe, she is a Wife, as Salomons Mother describeth her, that is not a good Houswife onely in the House, but a good Wife also to her Husband; that doth him good all his daies, all the daies, at least, that she liueth with him.
Again, she is a Wife, as Solomon's Mother Describeth her, that is not a good Housewife only in the House, but a good Wife also to her Husband; that does him good all his days, all the days, At least, that she lives with him.
Shee is a Wife then indeed, and none but shee, in whom these two concurre, that shee is both a good Hous-wife, and a good Wife too to him that hath her.
She is a Wife then indeed, and none but she, in whom these two concur, that she is both a good Housewife, and a good Wife too to him that hath her.
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But how many Maried women are there, in whom neither of these are? how many in whom they meet not? How many are there not Hous-wiues, but Drones rather? liuing wholly on the sweat of their Husbands browes,
But how many Married women Are there, in whom neither of these Are? how many in whom they meet not? How many Are there not Housewives, but Drones rather? living wholly on the sweat of their Husbands brows,
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as the Drone doth on the honey that the Bee maketh and bringeth in? How many though not Drones, yet Droiles rather than Wiues? that will toile and moile indeed about the house, as we say, like horses;
as the Drone does on the honey that the be makes and brings in? How many though not Drones, yet Droils rather than Wives? that will toil and moil indeed about the house, as we say, like Horses;
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since that if they answer not that, which Gods word and will, yea which the very Name giuen them, requireth of them, they are as no Wiues in Gods account.
since that if they answer not that, which God's word and will, yea which the very Name given them, requires of them, they Are as no Wives in God's account.
So must thou doe the dutie of an Husband as well to a bad as to a good Wife, for conscience of Gods command. Doe thou thy dutie for God, and thou shalt haue thy reward from God. As our Sauiour saith of those that relieue the poore,
So must thou do the duty of an Husband as well to a bad as to a good Wife, for conscience of God's command. Do thou thy duty for God, and thou shalt have thy reward from God. As our Saviour Says of those that relieve the poor,
though they cannot requite them, yet God will reward them; so though she doe not with kindnesse answer thee, God will requite thee, in the Resurrection of the Righteous.
though they cannot requite them, yet God will reward them; so though she do not with kindness answer thee, God will requite thee, in the Resurrection of the Righteous.
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Secondly, this Point may serue as for Examination, so for Premonition, to those that are to enter into this estate, that they consider seriously beforehand, what they vndertake, that they weigh well what they goe about:
Secondly, this Point may serve as for Examination, so for Premonition, to those that Are to enter into this estate, that they Consider seriously beforehand, what they undertake, that they weigh well what they go about:
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Not thinke as many doe, that they marrie for their ease, or they marrie to be maintained; to be maintained in sloth and idlenesse, or in vanitie and pride:
Not think as many do, that they marry for their ease, or they marry to be maintained; to be maintained in sloth and idleness, or in vanity and pride:
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That is the end of their Mariage: and to doe that, is to be a Wife. And that therefore must euerie woman that intendeth to marrie, fore-thinke of, resolue on,
That is the end of their Marriage: and to do that, is to be a Wife. And that Therefore must every woman that intends to marry, forethink of, resolve on,
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For as it were no sinne for a man not to feed a Flocke, if he did not beare the Name, and take vp the place of a Pastor, if he were not called so to doe:
For as it were no sin for a man not to feed a Flock, if he did not bear the Name, and take up the place of a Pastor, if he were not called so to do:
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And this is a great fault, with much griefe to bee spoken of, among many Professors, that they seeme verie carefull of the obseruance of the generall duties of Christianitie; but are too too carelesse of performance of the speciall duties of their particular states and places: Forward Christians (to see to) in the generall;
And this is a great fault, with much grief to be spoken of, among many Professors, that they seem very careful of the observance of the general duties of Christianity; but Are too too careless of performance of the special duties of their particular states and places: Forward Christians (to see to) in the general;
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carelesse housholders, (and you know what the Apostle saith of such;) sond Parents; negligent and vndutifull seruants; no good Husband to Wife; no good Wife to Husband:
careless householders, (and you know what the Apostle Says of such;) sond Parents; negligent and undutiful Servants; no good Husband to Wife; no good Wife to Husband:
That which bringeth a foule scandall oft vpon Christian profession; when wee shall heare, as many complaine, that they haue found more faithfull and diligent seruice in such seruants as haue giuen little shew of sauing or sanctifying grace,
That which brings a foul scandal oft upon Christian profession; when we shall hear, as many complain, that they have found more faithful and diligent service in such Servants as have given little show of Saving or sanctifying grace,
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when many meere ciuill persons liue more louingly, more comfortably, more contentedly together, than not a few of those doe, (wheresoeuer the fault be, sometime in the one partie,
when many mere civil Persons live more lovingly, more comfortably, more contentedly together, than not a few of those doe, (wheresoever the fault be, sometime in the one party,
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as if the rest, those that were not such, or did not so, were no Men. As the Cy•ick sometime said, that there was a great throng of folke where he had beene at a solemne meeting,
as if the rest, those that were not such, or did not so, were no Men. As the Cy•ick sometime said, that there was a great throng of folk where he had been At a solemn meeting,
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So bad Wiues are no Wiues in Gods account, nay, nor Women; but wilde beasts, as the Cynick sometime spake, in the likenesse of Women; yea worse rather than such,
So bad Wives Are no Wives in God's account, nay, nor Women; but wild beasts, as the Cynic sometime spoke, in the likeness of Women; yea Worse rather than such,
As the Wi•e is no Wife, i• shee bee not a Good Wife: so is the Husband no Husband, if hee bee not a good Husband. He is no man, but a beast, saith Chrysostome; a wilde beast rather than an Husband, that is not kinde and courteous, that i• ha•s• and currish to his wife.
As the Wi•e is no Wife, i• she be not a Good Wife: so is the Husband no Husband, if he be not a good Husband. He is no man, but a beast, Says Chrysostom; a wild beast rather than an Husband, that is not kind and courteous, that i• ha•s• and currish to his wife.
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And where both parties are herein faultie, and rather bide than liue vnquietly together, we may well say of them, 〈 ◊ 〉 we vse to say, that they liue together,
And where both parties Are herein faulty, and rather bide than live unquietly together, we may well say of them, 〈 ◊ 〉 we use to say, that they live together,
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A man, saith one, may haue many Friends ( such as we commonly call friends) and yet among his many friends, hee may finde little friendship. And so may a man haue many a Wife, such as vsually beare the name of Wiues, and yet finde little enough of that good in any of them, that Salomon here intimateth to bee in a Wife.
A man, Says one, may have many Friends (such as we commonly call Friends) and yet among his many Friends, he may find little friendship. And so may a man have many a Wife, such as usually bear the name of Wives, and yet find little enough of that good in any of them, that Solomon Here intimateth to be in a Wife.
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If thou wouldest haue a Wife then, seeke thee a good Wife; seeke thee a fit Wife. For if shee be not a good Wife, and a fit Wife; (and she is no good ••fe for thee, if she be not fit for thee;) thou shalt haue no Wife of her.
If thou Wouldst have a Wife then, seek thee a good Wife; seek thee a fit Wife. For if she be not a good Wife, and a fit Wife; (and she is not good ••fe for thee, if she be not fit for thee;) thou shalt have no Wife of her.
As a learned man said sometime of Rome hauing beene somewhile there, that a man might Seeke Rome in Rome, and yet not finde her there; Rome was so much altred from that that it had beene:
As a learned man said sometime of Room having been somewhile there, that a man might Seek Rome in Rome, and yet not find her there; Room was so much altered from that that it had been:
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And so consequently doe thy selfe exceeding great wrong, embracing, with Ixion, a cloud in stead of Iuno, or with Paris, a shadow without substance, a sorrie helpe, a cold comfort, a wife, and yet no wife, in regard of any ioy or comfort in her, in regard of any helpe or furtherance from her.
And so consequently do thy self exceeding great wrong, embracing, with Ixion, a cloud in stead of Iuno, or with paris, a shadow without substance, a sorry help, a cold Comfort, a wife, and yet no wife, in regard of any joy or Comfort in her, in regard of any help or furtherance from her.
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And were it not much better for one to be altogether without? For what can be more miserable than to haue a Wife, as couetous wretches haue wealth; to haue the burden of a Wife, and to want the benefit of her, to haue the care, and not the comfort? whereas the man that liueth single, as hee misseth of the one,
And were it not much better for one to be altogether without? For what can be more miserable than to have a Wife, as covetous wretches have wealth; to have the burden of a Wife, and to want the benefit of her, to have the care, and not the Comfort? whereas the man that lives single, as he misses of the one,
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If thou dost not a Wiues worke, neuer looke for a Wiues wages, neuer looke for a Wiues reward. There is no Christian Seruant, that serueth his master faithfully and conscionably,
If thou dost not a Wives work, never look for a Wives wages, never look for a Wives reward. There is no Christian Servant, that serveth his master faithfully and Conscionably,
but he shall for the same from God receiue a royall reward. And much more the Christian Wife, that doth carefully her dutie to him, whom God hath ioyned her vnto.
but he shall for the same from God receive a royal reward. And much more the Christian Wife, that does carefully her duty to him, whom God hath joined her unto.
But for the rest, since they refuse to doe the work, they haue no reason to expect or looke for the wages. Their wils they may haue with their Husbands while they liue here;
But for the rest, since they refuse to do the work, they have no reason to expect or look for the wages. Their wills they may have with their Husbands while they live Here;
How can they hope that he should reward them as Wiues, who reputeth them as no Wiues? yea worse therefore than no Wiues, because they ought to haue beene Wiues, and did beare the Name of such. In a word;
How can they hope that he should reward them as Wives, who reputeth them as no Wives? yea Worse Therefore than no Wives, Because they ought to have been Wives, and did bear the Name of such. In a word;
wouldst thou be a Wife in Gods account? Thou must then be a Wife not in Name, but in Deed. For, He is not a Iew, saith the Apostle, that is a Iew outwardly:
Wouldst thou be a Wife in God's account? Thou must then be a Wife not in Name, but in Deed. For, He is not a Iew, Says the Apostle, that is a Iew outwardly:
So shee is not a Wife, that is, a Wife is Name; but she is a Wife, that is, a Wife in Deed: She is that Wife, whose praise and reward is both of Man and God; or if not of Man, yet doubtlesse of God: From whom,
So she is not a Wife, that is, a Wife is Name; but she is a Wife, that is, a Wife in Deed: She is that Wife, whose praise and reward is both of Man and God; or if not of Man, yet doubtless of God: From whom,
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(For it is spoken by way of excellency or eminency;) as if hee could not well tell how to expresse how much good might by her accrue to the Husband of such an one.
(For it is spoken by Way of excellency or eminency;) as if he could not well tell how to express how much good might by her accrue to the Husband of such an one.
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There is no comfortable fruition, or delightfull possession of ought without it. But Solitude is vncomfortable: There is no warmth in it, saith Salomon.
There is not comfortable fruition, or delightful possession of ought without it. But Solitude is uncomfortable: There is no warmth in it, Says Solomon.
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he was nothing so well yet as he might be, while he was yet without a Mate. Yea the Heathen man thought that though a Man were in Heauen, hee would haue little ioy or comfort, the lesse at least, of his being there,
he was nothing so well yet as he might be, while he was yet without a Mate. Yea the Heathen man Thought that though a Man were in Heaven, he would have little joy or Comfort, the less At least, of his being there,
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and the fruit of his sin hath brought so many burdens vpon him, which he was not before, nor euer should haue beene encombred with, had he continued in his first estate.
and the fruit of his since hath brought so many burdens upon him, which he was not before, nor ever should have been encumbered with, had he continued in his First estate.
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not only because they impart comfort and courage mutually either to other: (for, if two lie together, saith hee, they haue the more warmth:) but because they may helpe and assist either other:
not only Because they impart Comfort and courage mutually either to other: (for, if two lie together, Says he, they have the more warmth:) but Because they may help and assist either other:
and two may stand, where one may faile; and doing the more worke, they may earne the better wages. Now behold here a fit, and a readie Helpe. A fit Helpe, I say, for Man: For who fitter to helpe Man,
and two may stand, where one may fail; and doing the more work, they may earn the better wages. Now behold Here a fit, and a ready Help. A fit Help, I say, for Man: For who fitter to help Man,
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than she, whom God himselfe hath fitted for man, and made for this very end to be a fit helpe for him? I will make him such an Helpe, saith God, as shall be meet for him: one that shall be as his match, as his mate; one that being in all parts and abilities in a manner as himselfe, shall furnish him with a second selfe, that may better and more fitly steed him,
than she, whom God himself hath fitted for man, and made for this very end to be a fit help for him? I will make him such an Help, Says God, as shall be meet for him: one that shall be as his match, as his mate; one that being in all parts and abilities in a manner as himself, shall furnish him with a second self, that may better and more fitly steed him,
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So there is no helpe that he hath, or ordinarily can haue, so readie at hand at all times as this helpe, because none so continually conuersant with him as Shee.
So there is no help that he hath, or ordinarily can have, so ready At hand At all times as this help, Because none so continually conversant with him as She.
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It putteth life into him and reuiueth him, when he is in a manner as a dead man, to see a Friend at hand, one that may either helpe to releeue and release him,
It putteth life into him and reviveth him, when he is in a manner as a dead man, to see a Friend At hand, one that may either help to relieve and release him,
For who is neerer at hand, or fitter to minister comfort in such cases, to cheere vp a man in griefe and heauinesse ▪ as Dauids Harpe did Saul, to accompanie him,
For who is nearer At hand, or fitter to minister Comfort in such cases, to cheer up a man in grief and heaviness ▪ as David Harp did Saul, to accompany him,
as to draw in the same yoke with him, in his labours and trauels, so to beare part of the burden with him in his crosses and troubles, which if all true Christians in generall doe mutually with their Christian bre••ren, Christian Man and Wife much more.
as to draw in the same yoke with him, in his labours and travels, so to bear part of the burden with him in his Crosses and Troubles, which if all true Christians in general do mutually with their Christian bre••ren, Christian Man and Wife much more.
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And i• in Paradise then, a place all of delight, a garden of pleasure, there was yet need of he•pe and societie, and of the helpe and societie of such a one, whom yet there was not then this vse of:
And i• in Paradise then, a place all of delight, a garden of pleasure, there was yet need of he•pe and society, and of the help and society of such a one, whom yet there was not then this use of:
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And indeed what greater blessing could God bestow vpon Man? what greater honour & dignitie could he endow man withal ▪ than this, to make him an able Instrument of procreating and producing one in all respects like himselfe, the chiefe of Gods works; of giuing being to a Creature endowed with Gods Image, wherein himselfe had beene created?
And indeed what greater blessing could God bestow upon Man? what greater honour & dignity could he endow man withal ▪ than this, to make him an able Instrument of procreating and producing one in all respects like himself, the chief of God's works; of giving being to a Creature endowed with God's Image, wherein himself had been created?
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It was Mans preheminence aboue the rest of Gods Creatures, that he bare by Creation the Image of his Creator; which none of them did, (the Angels alone excepted) but he onely.
It was men pre-eminence above the rest of God's Creatures, that he bore by Creation the Image of his Creator; which none of them did, (the Angels alone excepted) but he only.
It was a second honour, little inferiour, if at all, to the former, (and wherin Man outgoeth euen the Angels themselues also) to be enabled by procreation to produce such another as God himselfe had created;
It was a second honour, little inferior, if At all, to the former, (and wherein Man outgoeth even the Angels themselves also) to be enabled by procreation to produce such Another as God himself had created;
In some respects it is farre greater since his fall. Man was then immortall: he is now become mortall and corruptible. And want of issue is consequently now more vncomfortable, when men are subiect to mortalitie,
In Some respects it is Far greater since his fallen. Man was then immortal: he is now become Mortal and corruptible. And want of issue is consequently now more uncomfortable, when men Are Subject to mortality,
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Good Lord, saith Abraham to God, what wilt thou giue me, when I goe childlesse? Hee had little comfort of all his great wealth and store, ( which is wont to make sterilitie the more vncomfortable, the greater it is) so long as hee wanted an Heire to leaue it vnto,
Good Lord, Says Abraham to God, what wilt thou give me, when I go childless? He had little Comfort of all his great wealth and store, (which is wont to make sterility the more uncomfortable, the greater it is) so long as he wanted an Heir to leave it unto,
And it was that in all likelihood that made the Prophet Esayes message so harsh and heauie to King Ezekiah, when hee brought him word that he should die;
And it was that in all likelihood that made the Prophet Isaiah message so harsh and heavy to King Hezekiah, when he brought him word that he should die;
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For his Sonne Manasses that succeeded him, hauing fifteene yeeres at least suruiued that fit of sicknesse, was but twelue yeeres old at the time of his Fathers decease.
For his Son Manasses that succeeded him, having fifteene Years At least survived that fit of sickness, was but twelue Years old At the time of his Father's decease.
To haue issue then is a great Blessing. And it is a greater honour, saith Gregorie Nazianzene, to bee Father of one Sonne, than to bee Master of a thousand seruants.
To have issue then is a great Blessing. And it is a greater honour, Says Gregory Nazianzene, to be Father of one Son, than to be Master of a thousand Servants.
and without which it cannot with comfort be had? For without a Woman, issue cannot at all, without a Wife it cannot lawfully, without such a Wife it cannot comfortably bee had.
and without which it cannot with Comfort be had? For without a Woman, issue cannot At all, without a Wife it cannot lawfully, without such a Wife it cannot comfortably be had.
And indeed what comfort can a man haue either of such issue as is a fowle staine and a reproach to him, the sight whereof cannot but minister continuall matter of remorse to him,
And indeed what Comfort can a man have either of such issue as is a fowl stain and a reproach to him, the sighed whereof cannot but minister continual matter of remorse to him,
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and renue the memorie, so oft as hee seeth it or mindeth it, of his sinne and of his shame; or of issue by such an one, who when shee should be the light of his eyes, and the ioy of his heart, is as a thorne continually in his eyes, and a sting at his verie heart?
and renew the memory, so oft as he sees it or minds it, of his sin and of his shame; or of issue by such an one, who when she should be the Light of his eyes, and the joy of his heart, is as a thorn continually in his eyes, and a sting At his very heart?
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There is in most Men and Women naturally an inclination and propension to the • … ll coniunction. The Man seeketh his rib, say the Rabbines; and the Woman the Mans side.
There is in most Men and Women naturally an inclination and propension to the • … ll conjunction. The Man seeks his rib, say the Rabbis; and the Woman the men side.
this affection is not only tainted and mixed generally with much silth, but it is growne so violent, impetuous and head-strong with the most, that it is readie to break forth into grieuous inconueniences,
this affection is not only tainted and mixed generally with much silth, but it is grown so violent, impetuous and headstrong with the most, that it is ready to break forth into grievous inconveniences,
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Now for remedie hereof in part hath God appointed this his Ordinance. Which cannot therefore but be esteemed as a singular Benefit and Blessing of all those that finde such infirmitie and defect in themselues;
Now for remedy hereof in part hath God appointed this his Ordinance. Which cannot Therefore but be esteemed as a singular Benefit and Blessing of all those that find such infirmity and defect in themselves;
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And surely if any outward thing may helpe to grace a Man, apparell, jewels, plate, hangings, house-furniture, attendants, followers, retinue, reuenew, issue, &c. then a worthie Wife as much as,
And surely if any outward thing may help to grace a Man, apparel, Jewels, plate, hangings, house-furniture, attendants, followers, retinue, revenue, issue, etc. then a worthy Wife as much as,
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an ornament more conspicuous and eminent than any of the former; the proper and peculiar attire of Princes; the principall ensigne of the highest Honour.
an ornament more conspicuous and eminent than any of the former; the proper and peculiar attire of Princes; the principal ensign of the highest Honour.
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The Romane Ladie Cornelia counted her two worthy Sons her chiefest Iewels, whom shee shewed therefore to a stranger lodging with her, that desired to see what Iewels shee had:
The Roman Lady Cornelia counted her two worthy Sons her chiefest Jewels, whom she showed Therefore to a stranger lodging with her, that desired to see what Jewels she had:
And thus you see some few Branches, and rude Lineaments of that goodnesse and beneficialnesse of this diuine Ordinance, which the Spirit of God by the Pen of Salomon here pointeth vs vnto.
And thus you see Some few Branches, and rude Lineaments of that Goodness and beneficialness of this divine Ordinance, which the Spirit of God by the Pen of Solomon Here pointeth us unto.
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yet haue admired the excellencie of this diuine Ordinance, and haue worthily preferred it before all other externall and temporal Blessings whatsoeuer.
yet have admired the excellency of this divine Ordinance, and have worthily preferred it before all other external and temporal Blessings whatsoever.
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First to controll those of the Church of Rome, who labour so by all meanes to vilifie, depresse and debase this Diuine Ordinance, as if they stroue who should cast most mucke,
First to control those of the Church of Room, who labour so by all means to vilify, depress and debase this Divine Ordinance, as if they strove who should cast most muck,
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Mariage is Honourable (saith the Spirit of God by the Apostle) and that among all Men. Yea so Honorable (saith Chrysostome) that a man may with it ascend to the Episcopall Chaire;
Marriage is Honourable (Says the Spirit of God by the Apostle) and that among all Men. Yea so Honourable (Says Chrysostom) that a man may with it ascend to the Episcopal Chair;
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And, The Mariage Bed (saith the same Apostle) is of it selfe free from filth. It is so; and they are so, that rise from it, saith Primasius: it is no Sinne or Blame; and consequently no blemish or staine to them.
And, The Marriage Bed (Says the same Apostle) is of it self free from filth. It is so; and they Are so, that rise from it, Says Primasius: it is no Sin or Blame; and consequently no blemish or stain to them.
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What need they be ashamed (saith Chrysostome) of that that is honourable? What need they blush for that that defileth them not? As for Whore-mongers and Adulterers; God indeed will iudge, and be auenged on such.
What need they be ashamed (Says Chrysostom) of that that is honourable? What need they blush for that that Defileth them not? As for Whoremongers and Adulterers; God indeed will judge, and be avenged on such.
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For, Those that be in the Flesh (so mis-apply they the Apostles words) cannot please God. And, The Mariage Bed is filth, luxurie, vncleannesse, pollution, obscenenesse, &c. (Albeit Ignatius saith, that they haue the Deuill in them that so say.) And, It is better for some men to commit Whoredome, than to contract Mariage.
For, Those that be in the Flesh (so misapply they the Apostles words) cannot please God. And, The Marriage Bed is filth, luxury, uncleanness, pollution, obsceneness, etc. (Albeit Ignatius Says, that they have the devil in them that so say.) And, It is better for Some men to commit Whoredom, than to contract Marriage.
For it is not a lesse Sinne only (as some mince it) but an honester matter for them, to be naught with many secretly, yea to keepe (as it were) an Hundred Whores one after another,
For it is not a less Sin only (as Some mince it) but an Honester matter for them, to be nought with many secretly, yea to keep (as it were) an Hundred Whores one After Another,
For by Mariage their Votaries, Monkes, Friers and Nunnes, are disabled, saith Bellarmine, to the keeping of their Vow, which by Fornication, yea or a worse matter they are not. And, by contracting Mariage, their Priests, they say, become Irregular: Whereas,
For by Marriage their Votaries, Monks, Friars and Nuns, Are disabled, Says Bellarmine, to the keeping of their Voelli, which by Fornication, yea or a Worse matter they Are not. And, by contracting Marriage, their Priests, they say, become Irregular: Whereas,
But thus they striue to dishonour that that God hath ••onoured, to disgrace that that he hath graced; preferring that before it (it is no new, butan old complaint) that God most of all detesteth and abhorreth.
But thus they strive to dishonour that that God hath ••onoured, to disgrace that that he hath graced; preferring that before it (it is no new, butan old complaint) that God most of all detesteth and abhorreth.
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Where, he that hath liued chastly (saith the Glosse) with a second Wife is refused, when a Fornicator is not. And, He may be dispensed with for continuance in his office, that hath kept many Quean•s, when he that hath maried a second wife may not.
Where, he that hath lived chastely (Says the Gloss) with a second Wife is refused, when a Fornicator is not. And, He may be dispensed with for Continuance in his office, that hath kept many Quean•s, when he that hath married a second wife may not.
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and They say now adaies, (saith the Glosse, and they father it vpon Blessed Saint Syluester, though among his Canons it be not found) that no man is to be deposed for Fornication,
and They say now adais, (Says the Gloss, and they father it upon Blessed Saint Sylvester, though among his Canonas it be not found) that no man is to be deposed for Fornication,
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and euidently conuict of it, (but how can that be, saith another Glosse; when no Lay-mans witnesse may be receiued, nor may they bee beleeued deposing ought against a Priest,
and evidently convict of it, (but how can that be, Says Another Gloss; when no Lay-mans witness may be received, nor may they be believed deposing ought against a Priest,
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vnlesse they will themselues confesse it?) then vnlesse within a months space (for some time of respite they must haue) they put their Queanes away from them, suspended they may be from office and benefice,
unless they will themselves confess it?) then unless within a months Molle (for Some time of respite they must have) they put their Queans away from them, suspended they may be from office and benefice,
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I might adde that those that haue beene principall enacters, eager vrgers, and seuere executers of these their Canons against maried Priests, haue yet made no bones of liuing otherwise indeed loosely and filthily themselues.
I might add that those that have been principal enacters, eager urgers, and severe executers of these their Canonas against married Priests, have yet made no bones of living otherwise indeed loosely and filthily themselves.
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Witnesse Pope Honorius his Legate, who in a Synode here at London, hauing inueighed most bitterly against Priests Mariage, and made a solemne Decree against it, was the very next night taken himselfe with a Whore. As also Bishop Hulderick, who telleth Pope Nicholas in an Epistle of his to him, that their Bishops and Archdeacons that make Priests mariage so vnsauourie,
Witness Pope Honorius his Legate, who in a Synod Here At London, having inveighed most bitterly against Priests Marriage, and made a solemn decree against it, was the very next night taken himself with a Whore. As also Bishop Hulderick, who Telleth Pope Nicholas in an Epistle of his to him, that their Bishops and Archdeacons that make Priests marriage so unsavoury,
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and compell them to leaue their Wiues, are yet so leacherously giuen themselues, that they neither abhorre or forbeare adulterie, no, nor incest, nor Sodomie.
and compel them to leave their Wives, Are yet so leacherously given themselves, that they neither abhor or forbear adultery, no, nor Incest, nor Sodomy.
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They haue a Canon, that if a man shall haue had two Wiues successiuely, the one before Baptisme, the other after he was baptised, he shall by the Apostles Rule, (as they mis-expound it;) The Husband of one Wife, be made vncapable of holy Orders:
They have a Canon, that if a man shall have had two Wives successively, the one before Baptism, the other After he was baptised, he shall by the Apostles Rule, (as they misexpound it;) The Husband of one Wife, be made uncapable of holy Order:
And the Reason they giue for it is, because the one being Sinne, was in Baptisme done away, the other being no Sinne, was not. This when it was questioned in Ieromes time, what saith he (though one otherwise not so equall to the Maried estate) to it? This is new learning, saith he, that something shall be reckoned therefore for sinne, because it is not sin.
And the Reason they give for it is, Because the one being Sin, was in Baptism done away, the other being no Sin, was not. This when it was questioned in Ieromes time, what Says he (though one otherwise not so equal to the Married estate) to it? This is new learning, Says he, that something shall be reckoned Therefore for sin, Because it is not since.
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Are all Whoredomes, defilements with common Queanes, impieties, paricides, incests euen with parents, the vnnaturall pollutions of either sex by extraordinarie lusts, washed off in Baptisme? And doe the staines of a lawfull Wife sticke on still? And are the Stewes then preferred before the Bride-chamber? That they passe by that that is not lawfull, and obiect that that is.
are all Whoredoms, defilements with Common Queans, impieties, parricides, incests even with Parents, the unnatural pollutions of either sex by extraordinary Lustiest, washed off in Baptism? And do the stains of a lawful Wife stick on still? And Are the Stews then preferred before the Bridechamber? That they pass by that that is not lawful, and Object that that is.
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Or is the Name of a Wife so foule a matter, that nothing can wipe it away? Belike Men had need to take heed how they take wiues before Baptisme, and contract honest Mariage;
Or is the Name of a Wife so foul a matter, that nothing can wipe it away? Belike Men had need to take heed how they take wives before Baptism, and contract honest Marriage;
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They punish Martage; and (not pardon onely, but euen) crowne Whoredome. Whereas of the one it is said, Mariage is Honourable, and the Mariage-bed is vndefiled;
They Punish Martage; and (not pardon only, but even) crown Whoredom. Whereas of the one it is said, Marriage is Honourable, and the Marriage bed is undefiled;
how much more, all considered that before hath beene said, may they bee truly charged (as their owne Glossers being Canonists also themselues confesse of them) to shew more grace and sauour to Incontinencie, than to Chastitie, and to set lawfull Wiues behind Concubines and Queanes? So that if it were,
how much more, all considered that before hath been said, may they be truly charged (as their own Glossers being Canonists also themselves confess of them) to show more grace and savour to Incontinency, than to Chastity, and to Set lawful Wives behind Concubines and Queans? So that if it were,
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as these men seeme to say, nay as they peremptorily auow, it were not onely no great good, (as being no furtherance, but a maine hinderance to greater good things;) but a grieuous and a foule euill, that Gods Spirit by Salomon here so highly commendeth.
as these men seem to say, nay as they peremptorily avow, it were not only no great good, (as being no furtherance, but a main hindrance to greater good things;) but a grievous and a foul evil, that God's Spirit by Solomon Here so highly commends.
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and contumely offered to that his holy Ordinance, by giuing them vp, as did the Heathen sometime for their vnthankfulnesse, and those ancient Herctikes, whom therein they concurre with, to the committing of such filthinesse and beastlinesse, as is scarce once to be named, that which euen their owne Authors themselues, not a few, confesse of them.
and contumely offered to that his holy Ordinance, by giving them up, as did the Heathen sometime for their unthankfulness, and those ancient Herctikes, whom therein they concur with, to the committing of such filthiness and beastliness, as is scarce once to be nam, that which even their own Authors themselves, not a few, confess of them.
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Secondly, Is a Wife such a Benefit, where shee is such as shee should be? This may serue to put vs in minde of the great corruption of Mans Nature, what a miserable deprauation Sinne hath brought vpon Mankinde,
Secondly, Is a Wife such a Benefit, where she is such as she should be? This may serve to put us in mind of the great corruption of men Nature, what a miserable depravation Sin hath brought upon Mankind,
For what greater curse, or heauier crosse befalleth a Man oft than a Wife? Or what one thing produceth more mischiefes and miseries than Marriage doth, where the parties are mismatched? Many a one neuer knew what miserie meant, till he came to know what a Wife was.
For what greater curse, or Heavier cross befalls a Man oft than a Wife? Or what one thing Produceth more mischiefs and misery's than Marriage does, where the parties Are mismatched? Many a one never knew what misery meant, till he Come to know what a Wife was.
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and the juice of all that it feedeth on, though neuer so good and wholesome of it selfe, into rancke poison? This their corrupt nature therefore must married folkes seeke to quell and to kill,
and the juice of all that it feeds on, though never so good and wholesome of it self, into rank poison? This their corrupt nature Therefore must married folks seek to quell and to kill,
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no Beast more beastly than Man, when he turneth Beast. No maruell therefore if a Wife, as shee is one of the greatest goods while she so cōtinueth, proueth on the other side one of the grteuousest euils, when she ceaseth to be such.
no Beast more beastly than Man, when he turns Beast. No marvel Therefore if a Wife, as she is one of the greatest goods while she so Continueth, Proves on the other side one of the grteuousest evils, when she ceases to be such.
as Impietie in Professors, Iniustice in Iudges, because Impietie is in the proper place of Pietie in the one, Iniquitie in the proper seat of Iustice in the other.
as Impiety in Professors, Injustice in Judges, Because Impiety is in the proper place of Piety in the one, Iniquity in the proper seat of justice in the other.
In like manner from a Wife is matter of discomfort more grieuous, because discomfort there is in the proper place of comfort, a great euill in the natiue seat and soile of a great good. And what greater Iudgement can befall any Man,
In like manner from a Wife is matter of discomfort more grievous, Because discomfort there is in the proper place of Comfort, a great evil in the native seat and soil of a great good. And what greater Judgement can befall any Man,
or peruerted rather to his greatest euill, that were created for his chiefest good? To haue his Table made his snare, his bread his bane, his raising his ruine, his delights his destruction; the wood of his owne house a gibbet to hang him on;
or perverted rather to his greatest evil, that were created for his chiefest good? To have his Table made his snare, his bred his bane, his raising his ruin, his delights his destruction; the wood of his own house a gibbet to hang him on;
Then those that haue beene carefull in making their choice, and haue in good likelihood compassed such an one as is here intimated, they may with comfort, cheerefulnesse and confidence enter vpon this estate, with good hope and assurance of finding much good in it, of reaping and receiuing much benefit thereby.
Then those that have been careful in making their choice, and have in good likelihood compassed such an one as is Here intimated, they may with Comfort, cheerfulness and confidence enter upon this estate, with good hope and assurance of finding much good in it, of reaping and receiving much benefit thereby.
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It is the conceit of many that when Persons enter vpon Mariage, they doe but plunge themselues into a world of cares, an Ocean of troubles, an inextricable Labyrinth of inconueniences and annoiances.
It is the conceit of many that when Persons enter upon Marriage, they do but plunge themselves into a world of Cares, an Ocean of Troubles, an inextricable Labyrinth of inconveniences and annoyances.
but thornes and thistles, but briers and brambles, but hemlocke and henbane, and the like noisome weeds. As if all the good and ioy of a mans life were gone,
but thorns and thistles, but briers and brambles, but hemlock and henbane, and the like noisome weeds. As if all the good and joy of a men life were gone,
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and a man were neuer like to liue merrie day, yea or merrie houre after: And that if a man would liue merrily and comfortably therefore, he should neuer marrie.
and a man were never like to live merry day, yea or merry hour After: And that if a man would live merrily and comfortably Therefore, he should never marry.
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and that men doe not yet therefore either shunne or abandon other courses of Life in regard of those Crosses that either are incident vnto them, or that occurre in them.
and that men do not yet Therefore either shun or abandon other courses of Life in regard of those Crosses that either Are incident unto them, or that occurre in them.
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and such as may well weigh downe whatsoeuer of that kind may rise vp in opposition to cause discouragement in any that are to enter thereupon, if they bee fitted either for other, that they may liue as Man and Wise should together.
and such as may well weigh down whatsoever of that kind may rise up in opposition to cause discouragement in any that Are to enter thereupon, if they be fitted either for other, that they may live as Man and Wise should together.
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Not to adde, that in regard of some such cares and encombrances as necessarily accompany that estate, to abhorre and abandon Mariage, being otherwise so beneficiall,
Not to add, that in regard of Some such Cares and encumbrances as necessarily accompany that estate, to abhor and abandon Marriage, being otherwise so beneficial,
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and so excellent an ordinance of God, is as Clemens well obserueth, a note but of a nice and effoeminate Disposition, well beseeming those Philosophers that referred all to ease and pleasure, and placed their whole felicitie and happinesse therein;
and so excellent an Ordinance of God, is as Clemens well observeth, a note but of a Nicaenae and effeminate Disposition, well beseeming those Philosophers that referred all to ease and pleasure, and placed their Whole felicity and happiness therein;
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who therefore aduised also their followers to forbeare Magistracie and Mariage; but as misliked by others of them that were of a more generous disposition,
who Therefore advised also their followers to forbear Magistracy and Marriage; but as misliked by Others of them that were of a more generous disposition,
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so vnbeseeming Christian men that are, or should be of a farre other Spirit; and sauouring too much both of disreputation of that diuine Ordinance, and of vnthankfulnesse to the Author of it.
so unbeseeming Christian men that Are, or should be of a Far other Spirit; and savouring too much both of disreputation of that divine Ordinance, and of unthankfulness to the Author of it.
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And on the other side shee ceaseth to be a Wife, yea to be a Woman, when shee ceaseth to be a meanes of good to Man: Since that the Woman was not made but for Man, and for his good;
And on the other side she ceases to be a Wife, yea to be a Woman, when she ceases to be a means of good to Man: Since that the Woman was not made but for Man, and for his good;
And so sent Abraham his Seruant to seeke a Wife for his Sonne Isaak. So Naomi telleth Ruth her Daughter in Law, that shee will seeke out some fit match for her.
And so sent Abraham his Servant to seek a Wife for his Son Isaac. So Naomi Telleth Ruth her Daughter in Law, that she will seek out Some fit match for her.
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First in regard of the Rarity, the Difficulty. Because such are not easily found. Where may we finde such a Man? saith Pharao of Ioseph, implying that such an other as hee could very hardly bee found.
First in regard of the Rarity, the Difficulty. Because such Are not Easily found. Where may we find such a Man? Says Pharaoh of Ioseph, implying that such an other as he could very hardly be found.
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as Elihu of an able Pastor, Salomon of a Wise Man, and some other of a true Friend; One such of a thousand. Yet may I well and safely say, that as well here as else-where, The greater Part exceedeth the better:
as Elihu of an able Pastor, Solomon of a Wise Man, and Some other of a true Friend; One such of a thousand. Yet may I well and safely say, that as well Here as elsewhere, The greater Part exceeds the better:
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so the dignitie of the thing sought requiteth it. It is no wisdome indeed to seeke after toies and trifles, matters of no moment, that will not recompence a mans paines,
so the dignity of the thing sought requites it. It is no Wisdom indeed to seek After toys and trifles, matters of no moment, that will not recompense a men pains,
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Secondly, by vsing the helpe and taking the aduice of Friends. A course especially to be embraced and entertained of those that are themselues vnexperienced,
Secondly, by using the help and taking the Advice of Friends. A course especially to be embraced and entertained of those that Are themselves unexperienced,
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So did Iacob herein follow his Father Isaacks aduice; contrarie to the practise of his Brother Esau And Ruth was content to be ruled by her Mother in Law Naomi, though hauing not the power ouer her of a naturall Parent.
So did Iacob herein follow his Father Isaacs Advice; contrary to the practice of his Brother Esau And Ruth was content to be ruled by her Mother in Law Naomi, though having not the power over her of a natural Parent.
So did Abrahams Seruant deale with the Friends of Rebekka. And Sichem (though he had beene before indeed too forward) with the Brethren of Dinah, and with her Father Iacob, by his Father Hamor; the very light of Nature leading and directing them thereunto.
So did Abrahams Servant deal with the Friends of Rebecca. And Sichem (though he had been before indeed too forward) with the Brothers of Dinah, and with her Father Iacob, by his Father Hamor; the very Light of Nature leading and directing them thereunto.
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As he made them all, and hee alone knoweth and vnderstandeth them all; so he windeth and turneth them all which way he will, nor can any win or winde the Heart of any contrary to his will.
As he made them all, and he alone Knoweth and understandeth them all; so he windeth and turns them all which Way he will, nor can any win or wind the Heart of any contrary to his will.
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so the Man that getteth a Wife, a wise Woman, (for there is the same Phrase vsed in both places) hath obtained a speciall fauour (that is, a singular Blessing, and such as he is wont to conferre on such as hee specially fauoureth) at Gods hands.
so the Man that gets a Wife, a wise Woman, (for there is the same Phrase used in both places) hath obtained a special favour (that is, a singular Blessing, and such as he is wont to confer on such as he specially favours) At God's hands.
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And his Wife the fruitfull Vine, commeth in in the first place, as one of his chiefe Blessings; and his Children, the fruit of this precious plant, in the next.
And his Wife the fruitful Vine, comes in in the First place, as one of his chief Blessings; and his Children, the fruit of this precious plant, in the next.
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It is an effect of Gods anger to light on a bad Wife: He that God is angrie with, shall fall (into that snare, or) into that pit. And a truit therefore of Gods fauour to light on a good Wife.
It is an Effect of God's anger to Light on a bad Wife: He that God is angry with, shall fallen (into that snare, or) into that pit. And a truit Therefore of God's favour to Light on a good Wife.
Yea it is a speciall fauour of God to misse of the one. ( He that is good in Gods eye, that is, is in fauour with God, shall escape her, saith Salomon) and a speciall fauour of God then to light on the other.
Yea it is a special favour of God to miss of the one. (He that is good in God's eye, that is, is in favour with God, shall escape her, Says Solomon) and a special favour of God then to Light on the other.
Many a good Dauid is matched with a scoffing Micol. Many a iust and religious Iob, with a foolish and vnkinde Woman (if Woman at least) rather than Wife. We see many daily mismatched,
Many a good David is matched with a scoffing Micol. Many a just and religious Job, with a foolish and unkind Woman (if Woman At least) rather than Wife. We see many daily mismatched,
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It is a Blessing that bringeth a kinde of Heauen vpon Earth; as the contrarie produceth a kinde of Hell here out of Hell: according to that which the Heathen Man well saith, that euery Man when he marrieth, bringeth either a good or an euill Spirit into his house;
It is a Blessing that brings a kind of Heaven upon Earth; as the contrary Produceth a kind of Hell Here out of Hell: according to that which the Heathen Man well Says, that every Man when he Marrieth, brings either a good or an evil Spirit into his house;
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If thou wert to take an house, or to hire but a seruant, saith Chrysostome, how carefull wouldest thou be to make diligent enquirie of the commodities and discommodities, conueniences and inconueniences, easements and annoiances of the one, who hath before dwelt in it, what neighbour-hood about it, and the like;
If thou Wertenberg to take an house, or to hire but a servant, Says Chrysostom, how careful Wouldst thou be to make diligent enquiry of the commodities and Discomforts, conveniences and inconveniences, easements and annoyances of the one, who hath before dwelled in it, what neighbourhood about it, and the like;
And hast thou not much more cause to be carefull, yea curious in thine enquirie concerning her, whom thou mayest chance to make thy Wife? That so Iudgement, as it should doe, may goe before and lead Affection, and not follow and come after it.
And hast thou not much more cause to be careful, yea curious in thine enquiry Concerning her, whom thou Mayest chance to make thy Wife? That so Judgement, as it should do, may go before and led Affection, and not follow and come After it.
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Nay there is no woman almost so vnwise or vnwarie, that will buy an earthen pitcher, or and it be but an halfe-peny pipkin, but she will view it well first, ring it,
Nay there is no woman almost so unwise or unwary, that will buy an earthen pitcher, or and it be but an halfpenny pipkin, but she will view it well First, ring it,
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It was the fault of those before the Floud, and the root and ground of that excesse of euill that brought in that vniuersall Deluge. Nor is it to be maruelled,
It was the fault of those before the Flood, and the root and ground of that excess of evil that brought in that universal Deluge. Nor is it to be marveled,
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Such are they, the younger sort especially, that thinke scorne to take aduice of their Friends, imagining themselues wise enough to aduise themselues, and to make their owne choise.
Such Are they, the younger sort especially, that think scorn to take Advice of their Friends, imagining themselves wise enough to advise themselves, and to make their own choice.
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that seeke by indirect courses to ensnare the hearts and entangle the affections of those whom they desire, being vnder the power of others, passing by their Parents, or others vnder whose power they are;
that seek by indirect courses to ensnare the hearts and entangle the affections of those whom they desire, being under the power of Others, passing by their Parents, or Others under whose power they Are;
vse their owne industrie, it may be, and take aduice of their Friends, but neuer thinke on or looke after him that ought to be their principall aduiser, their chiefe Counseller, their best Friend, either to craue his aduice or to aske his good will.
use their own industry, it may be, and take Advice of their Friends, but never think on or look After him that ought to be their principal adviser, their chief Counsellor, their best Friend, either to crave his Advice or to ask his good will.
If thou desirest a Mans Daughter, thou wilt seeke to get her Fathers good-will: And if there haue beene any breach formerly betweene thee and him, thou wilt vse all good meanes of working an accord and agreement betweene you, ere thou wilt come to make suit to him, to bestow his Daughter vpon thee.
If thou Desirest a men Daughter, thou wilt seek to get her Father's goodwill: And if there have been any breach formerly between thee and him, thou wilt use all good means of working an accord and agreement between you, ere thou wilt come to make suit to him, to bestow his Daughter upon thee.
Yea let the jarres and discord that they see betweene other Men and Women mismatched, and the crosse and cursed cariage of them either toward other, together with the manifold annoiances and grieuous mischiefes and inconueniences that ensue ordinarily thereupon, be a meanes to put them in mind of Gods great mercie and goodnesse to them,
Yea let the jars and discord that they see between other Men and Women mismatched, and the cross and cursed carriage of them either towards other, together with the manifold annoyances and grievous mischiefs and inconveniences that ensue ordinarily thereupon, be a means to put them in mind of God's great mercy and Goodness to them,
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And since that they haue receiued either other from God, let them herein striue to shew their thankfulnesse vnto God, by endeuouring to bring either other neerer vnto God, by helping either other forward in the good waies of God: Doe either with other,
And since that they have received either other from God, let them herein strive to show their thankfulness unto God, by endeavouring to bring either other nearer unto God, by helping either other forward in the good ways of God: Do either with other,
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The more Man and Wife profit in the Feare of God, the more comfortably and contentedly shall they liue together, the better shall it be for them both. FINIS.
The more Man and Wife profit in the fear of God, the more comfortably and contentedly shall they live together, the better shall it be for them both. FINIS.
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NONLATINALPHABET à NONLATINALPHABET quod NONLATINALPHABET & dominari significat. NONLATINALPHABET sive dignitates, quae vitae Dominae & moderatrices esse dibent. Cartwright in Prov. Coherence.
à quod & Dominari significat. sive Dignitates, Quae vitae Dominae & moderatrices esse dibent. Cartwright in Curae Coherence.
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Nemo quisquam ferè unquam fic dolet, ut non idem aliquando gaudeat. Sedenim qui omni momento dolet, is verè dicitur non gaudere. Drus. observ. lib. 1. cap. 22. Vise & Agell. noct. Attic. lib. 2. cap. 6.
Nemo quisquam ferè unquam fic Dolet, ut non idem aliquando Gaudeat. Suddenly qui omni momento Dolet, is verè dicitur non Rejoice. Drus observe. lib. 1. cap. 22. Vise & Agell. Night. Attic. lib. 2. cap. 6.
Quam nec sugere, nec sugare lice•. Bern. in •ant. 33. & Lips. in politic. Conscient•am •nim à Deo (comitem individu•m) accepimus, quae divelli à nobis non potest. Cic. pro Cl••nt.
Quam nec sugere, nec sugare lice•. Bern. in •ant. 33. & Lips. in politic. Conscient•am •nim à God (comitem individu•m) accepimus, Quae divelli à nobis non potest. Cic Pro Cl••nt.
NONLATINALPHABET. Hesiod. NONLATINALPHABET. Sim•nid. apud Clem. Alex. ••rom. l. 6. Sorspotior muliere proba non •btigit unquam Vlla vno; 〈 ◊ 〉 mala nil t•trius isquam est. Erasm. NONLATINALPHABET. Menand. Salus & ex• … ium muli•r est 〈 ◊ 〉. H. Steph.
. Hesiod.. Sim•nid. apud Clem. Alexander ••rom. l. 6. Sorspotior Mulier proba non •btigit unquam Vlla vno; 〈 ◊ 〉 mala nil t•trius isquam est. Erasmus. Menand. Salus & ex• … ium muli•r est 〈 ◊ 〉. H. Stephen
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Psal. 4. 6. NONLATINALPHABET. Antiphanes. - NONLATINALPHABET. Sophocles. NONLATINALPHABET. Hesiod. Prima ferè vota & cunctis notissima templis, Divitiae ut crescant. - Iuven. sat. 10 Totus populies in alijs d•s•ors, in hoc convenit: hoc suspiciunt; hoc sibi, hocsuis optant. Sen. epist. 115. Meaning.
Psalm 4. 6.. Antiphanes. -. Sophocles.. Hesiod. Prima ferè vota & cunctis notissima templis, Divitiae ut Crescent. - Juvenal. sat. 10 Totus populies in Alijs d•s•ors, in hoc convenit: hoc suspiciunt; hoc sibi, hocsuis optant. Sen. Epistle. 115. Meaning.
1 Cor. 2. 11. C•rd• humana alienis oculis clausa sunt. Greg. Rom. mor. lib. 25. c. 9. Non est homini• scire quid sit in homine, nis•s•rte qui• ad hoc ipsum fuerit vel spiritu Dei illuminatus, vel angel•ca informatus industria. Bern. in Cant. 65. Reason 2.
1 Cor. 2. 11. C•rd• Humana alienis oculis Clausa sunt. Greg. Rom. mor. lib. 25. c. 9. Non est homini• Scire quid sit in homine, nis•s•rte qui• ad hoc ipsum fuerit vel spiritu Dei illuminatus, vel angel•ca informatus Industria. Bern. in Cant 65. Reason 2.
Fides suadenda non imperanda. Ber. in Cant. 66. Religionem imperare non possumus: quia nemo cogitur vt credat invitus. Theodoricus apud Cassiod. var. l. 2 ep. 27. Non est religion•s c•gere religion••, quae sponte suscipi debet. Tertull. ad Scap. Quis enim imponat mihi necessita•om vel col• … •uod nolim, 〈 ◊ 〉 velim 〈 ◊ 〉 〈 ◊ 〉? Lactant. 〈 ◊ 〉. l. 5. cap. 13. credendi. L•psius polit. l. 4. c. 4.
Fides suadenda non imperanda. Ber. in Cant 66. Religionem Imperare non possumus: quia nemo cogitur vt Credat Unwillingly. Theodoricus apud Cassiodorus. var. l. 2 Epistle. 27. Non est religion•s c•gere religion••, Quae sponte suscipi debet. Tertul and Scap. Quis enim imponat mihi necessita•om vel col• … •uod nolim, 〈 ◊ 〉 velim 〈 ◊ 〉 〈 ◊ 〉? Lactant. 〈 ◊ 〉. l. 5. cap. 13. credendi. L•psius Politic. l. 4. c. 4.
Qui non litigat coelebs est. Hieron. aduers. Io• …. NONLATINALPHABET. Me•and. Semper babet lites alternaque iurgia lectus, In quo nupta iacet, minimum dormitur in illo. Iuven. sat. 6.
Qui non litigat coelebs est. Hieron. aduers. Io• ….. Me•and. Semper babet lights alternaque iurgia lectus, In quo nupta iacet, minimum dormitur in illo. Juvenal. sat. 6.
Non extorquehis •m•ri. Cl•ud. Honor. Coss. 4. Non vt alia subiectis, ita a••r imp•ratur. Neque est vllus affectus tam erectus & liber, & d•minationis impatiens, nec qui magis vices exigat. Plin. P•neg.
Non extorquehis •m•ri. Cl•ud. Honour. Coss. 4. Non vt Alias subiectis, ita a••r imp•ratur. Neque est vllus affectus tam erectus & liber, & d•minationis impatiens, nec qui magis vices exigat. Pliny P•neg.
Non qu•ro quid te accipere deceat, sed quid me dare. Alexand. apud Sen. de benef. lib. 2. c. 16. Idem Perillo amic• cū ad silias •l•cand•• taleta quinquaginta assignasset, is autem decem sufficere affirmasse•. NONLATINALPHABET. Plut. in apophth.
Non qu•ro quid te accipere deceat, sed quid me Dare. Alexander apud Sen. de Beneficence. lib. 2. c. 16. Idem Perillo amic• cū ad silias •l•cand•• taleta Quinquaginta assignasset, is autem Decem sufficere affirmasse•.. Plutarch in Apophthegms.
Si Dei benefici• vtentium prauitate perpendimus, nihil non nostro malo accepimus. Nihil invenies tam manifes•ae vtilitatis, quod non in contrarium transferat culpa. Se•. quaest. natur. l. 5. c. 18.
Si Dei benefici• vtentium prauitate perpendimus, nihil non nostro Malo accepimus. Nihil Invenies tam manifes•ae vtilitatis, quod non in Contrary transferat culpa. Se•. Question. Nature. l. 5. c. 18.
NONLATINALPHABET. Aristot. de sens. c. 4. Cum •qua ipsa nec saporem nec odorem habeat. Plin. hist. nat. l. 31. c. 3. Tales sunt •quae, qualis terra per quam fluunt, qualesque herbarū quas lauant succi. Ibid. c. 4.
. Aristotle de sens. c. 4. Cum •qua ipsa nec saporem nec odorem habeat. Pliny hist. nat. l. 31. c. 3. Tales sunt •quae, qualis terra per quam fluunt, qualesque herbarū quas lauant succi. Ibid c. 4.
Improbo •ihil prodest; quia quicquid ad illum peruenit, pr•uo vsu corrumpitur. Senec. de benef. lib. 5. c. 21. Nihil potest ad malos pervenire, quod prosit, i•ò nihil quod non noceat. Ibid.
Improbo •ihil profits; quia quicquid ad Ilum peruenit, pr•uo vsu corrumpitur. Seneca de Beneficence. lib. 5. c. 21. Nihil potest ad Malos pervenire, quod prosit, i•ò nihil quod non noceat. Ibid
Tit. 1. 15. Vis• Galen. de facult. aliment. lib. 1. Dulcia se in bilem vertent, stomacho { que } tumultum Versa ferent. Horat. sat. 2. lib. 2. Quemadmodū stomachus morbo vitiatus & colligens bilem, quoscunnque accepit cibos mutat, & omne alimentū in causam doloris tra•it: ita animus caecus, quicquid illi commiseris, id onus suum & perniciem, & occasionem miseriae facit. Sen. de benef. l. 5. c. 12.
Tit. 1. 15. Vis• Galen. the Faculty. aliment. lib. 1. Dulce se in bilem vertent, stomacho { que } tumultum Versa ferent. Horatio sat. 2. lib. 2. Quemadmodū stomachus morbo vitiatus & colligens bilem, quoscunnque accepit cibos Mutat, & omne alimentū in Causam doloris tra•it: ita animus caecus, quicquid illi commiseris, id onus suum & perniciem, & occasionem miseriae facit. Sen. de Beneficence. l. 5. c. 12.
Genes. 34 6, 11. Virginitas non t•ta tua est: ex parte p• … est; Altera pars patri, data par• est altera matri; Tertia sola tua est. Cat•ll. carm. nupt. Hinc Hermione apud Euripid. Androm. NONLATINALPHABET. Spons•lia judicium spectat parentum: Nec est virginali• pud•ris eligere maritum. Ambr. de A•r. l. 1. •9.
Genesis. 34 6, 11. Virginitas non t•ta tua est: ex parte p• … est; Altera pars patri, data par• est altera matri; Tertia sola tua est. Cat•ll. Carm. Wedding. Hinc Hermione apud Euripides Androm.. Spons•lia judicium spectat Parents: Nec est virginali• pud•ris eligere maritum. Ambrose de A•r. l. 1. •9.
NONLATINALPHABET. Clem. Alex. paedag. l. 3. c. 1. Res est •or•a fugax: quis sapiens bono Consulat fragili? - Sen. Hippol. Florem dec• … •inguli carpunt d••s. Sen. Octav. Forma bonum fragile est; quantumque accedit ad annos Fit minor, & spatio carpitur ipsa suo. Ovid. art. lib. 1. NONLATINALPHABET. Isocr. ad Demon. NONLATINALPHABET. Greg. Naz. orat. 31.
. Clem. Alexander Pedagogue. l. 3. c. 1. Rest est •or•a fugax: quis sapiens Bono Consulat fragili? - Sen. Hippol. Florem dec• … •inguli carpunt d••s. Sen. Octav Forma bonum fragile est; quantumque Accedit ad annos Fit minor, & spatio carpitur ipsa Sue. Ovid. art. lib. 1.. Isocrate. ad Demon.. Greg. Nazareth Orat. 31.
1 Tim 2. 9, 10. 1 Pet. 3. 4, 5. Cultus magna cura tib. magna 〈 ◊ 〉 tut• i•curia. Cato Cens. apud A• …. b•st. l. 16. C• … corpar• … nimius & ••rmae cura prae•• • … rs animi defor• … Sen. ben. l. 1. c 10. NONLATINALPHABET. •rates. NONLATINALPHABET. Sophocl. NONLATINALPHABET. Lysander apud Plut. in praecept rupt. NONLATINALPHABET. Clem. Alex. paed. l. 2. c. 12. NONLATINALPHABET. Ibid. l. 3. c. 〈 ◊ 〉. NONLATINALPHABET. Ibid c. 11. NONLATINALPHABET. Ibid. lib. 2. cap. 9.
1 Time 2. 9, 10. 1 Pet. 3. 4, 5. Cultus Magna Cure Tyrius. Magna 〈 ◊ 〉 tut• i•curia. Cato Cens apud A• …. b•st. l. 16. C• … corpar• … Nimius & ••rmae Cure prae•• • … rs animi defor• … Sen. ben. l. 1. c 10.. •rates.. Sophocles.. Lysander apud Plutarch in precept rupt.. Clem. Alexander Paed. l. 2. c. 12.. Ibid l. 3. c. 〈 ◊ 〉.. Ibid c. 11.. Ibid lib. 2. cap. 9.
Prov. 17. 2. & 14. 35. Luk. 1•. 4•. NONLATINALPHABET. Menand. NONLATINALPHABET Eurip. Meleagr. De beneficij• ac side servorum 〈 ◊ 〉 Dominos, consule sis Senec. de benef. l. 3. c. 18-27. Et Valer. Max. l. 〈 ◊ 〉. c. 8.
Curae 17. 2. & 14. 35. Luk. 1•. 4•.. Menand. Eurip Meleager. De beneficij• ac side Servorum 〈 ◊ 〉 Dominos, Consul sis Seneca de Beneficence. l. 3. c. 18-27. Et Valer Max. l. 〈 ◊ 〉. c. 8.
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Quale bonum, quod bonum non censetur nisi comparatione maioris mali? Suspecta est mihi bonitas eiu• rei, quam magnitudo alterius mali malum esse c•gi• inferius. Hieron. in Iovin. l. 1.
Quale bonum, quod bonum non censetur nisi comparation maioris mali? Suspecta est mihi bonitas eiu• rei, quam magnitudo alterius mali malum esse c•gi• Inferior. Hieron. in Iovin. l. 1.
Prout 2 Pet. 2. 21. Bonum ita est, si per se nomen hoc obtiet. Cae•erum si per mali collationem cogitur sic dici, non tam bonum est, qua• ge••s mali inferioris, quod à superiore malo obscuratum, ad nomen boni impell•tur. Vt cum d••itur, Melius est vno oculo carere quam duob••. Idem ibid.
Prout 2 Pet. 2. 21. Bonum ita est, si per se Nome hoc obtiet. Cae•erum si per mali collationem cogitur sic dici, non tam bonum est, qua• ge••s mali inferioris, quod à superiore Malo obscuratum, ad Nome boni impell•tur. Vt cum d••itur, Better est vno oculo career quam duob••. Idem Ibid.
Non ego illam mihi duco dotem esse quae dos dicitur; Sed pudicitiam, & pudorem, & sedatum cupidinem, Dei metū, parentum amorem, & cognatum concordiam. Plaut. Amph. 2. 2.
Non ego Illam mihi duco dotem esse Quae dos dicitur; Said pudicitiam, & Pudorem, & sedatum cupidinem, Dei metū, Parents amorem, & cognatum concordiam. Plautus. Amph 2. 2.
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NONLATINALPHABET. Plut. de Sen. polit. Titulum •••e re. Nihil autem oportet esse sine causa, id est, sine re. Quia si sine causa •it, perinde est atque si non sit, non habens rei causam rem ipsam. Tertull. in Marc l. 1.
. Plutarch de Sen. Politic. Titulum •••e re. Nihil autem oportet esse sine causa, id est, sine re. Quia si sine causa •it, Perinde est atque si non sit, non habens rei Causam remembering ipsam. Tertul in Marc l. 1.
Dicuntur, & non sunt. 1 Cor. 8. 5. Iren. contr. Val. l. 3. c. 6. & Tertull. ad Marc. l. 5. c. 13. Non est id quod dicitur. 1 Cor. 10. 4. August. de verb. D••. 6.
Dicuntur, & non sunt. 1 Cor. 8. 5. Iren Contr. Val. l. 3. c. 6. & Tertul and Marc. l. 5. c. 13. Non est id quod dicitur. 1 Cor. 10. 4. August. de verb. D••. 6.
Quod de Marito sene decrepito ille, Plaut. Merc. 2. 2. Ta•tunde est quasi sit signum pictum in par•ete. Vnde & Vidua dicitur puella juncta tali. Milit. glor. 4. 1.
Quod de Marito seen decrepito Isle, Plautus. Mercy 2. 2. Ta•tunde est quasi sit signum pictum in par•ete. Vnde & Vidua dicitur puella Juncta tali. Milit glor. 4. 1.
NONLATINALPHABET. Sine balitu. Spiritus hîc non anima, sed balitus, seu ••atus. Et aptè comparat opera flatui; non quasi opera forma sint fidei, sed quia fidem comitantur, sicut balitus vitam corporis. Vt enim corpu• animalis, si non spirat, mortuum e• …; ita sid•s, si non paritopera. Caietan. in•acoh. 2.
. Sine balitu. Spiritus hîc non anima, sed balitus, seu ••atus. Et aptè Comparat opera flatui; non quasi opera forma sint fidei, sed quia fidem comitantur, sicut balitus vitam corporis. Vt enim corpu• Animalis, si non spirat, mortuum e• …; ita sid•s, si non paritopera. Caietan. in•acoh. 2.
Cum fides mortua sit • … ra opera, jam nec fides est: nam nec mortuus homo, homo est. D•dym. in •a•. 2. Ille verè credit, qui exercet operibus quod credit. Gal. 5. 6. Hieron. apud Thom. Angl. in 〈 ◊ 〉. 2.
Cum fides Mortua sit • … ra opera, jam nec fides est: nam nec Mortuus homo, homo est. D•dym. in •a•. 2. Isle verè credit, qui Exercet operibus quod credit. Gal. 5. 6. Hieron. apud Tom Angel in 〈 ◊ 〉. 2.
Acts 20. 29. NONLATINALPHABET. Epictet. apud 〈 ◊ 〉. c. 5. NONLATINALPHABET. Basil. vbi sup. Non se lupis opponunt, sed lupos agunt. Cypr. nomine de dupl. Mart. Nen lupis gregem exponunt, sed lupos ipsi se exhibent. Bern. de convers. c. 13.
Acts 20. 29.. Epictetus. apud 〈 ◊ 〉. c. 5.. Basil. vbi sup. Non se Lupis opponunt, sed lupos Agunt. Cyprus nomine de Dupl. Mart. Nen Lupis gregem exponunt, sed lupos ipsi se exhibent. Bern. de converse. c. 13.
Zech. 11. 5. Parum est nostris vigilibus, quod non servant nos, nisi & perdant. B•rn. in Cant. 77. Non instituunt, sed prostituunt; non pascunt, sed maciant & deverant. Ibid.
Zechariah 11. 5. Parum est nostris vigilibus, quod non servant nos, nisi & perdant. B•rn. in Cant 77. Non instituunt, sed prostituunt; non pascunt, sed maciant & deverant. Ibid
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Gen. 2. 23. Ide• NONLATINALPHABET d• … a ab NONLATINALPHABET vti Vira a V•ro. F•minas enim antiqui Viras app•llaban. Fest. Pomp. Hinc Basil. Sel. h•m. 3. NONLATINALPHABET.
Gen. 2. 23. Ide• d• … a ab vti Vira a V•ro. F•minas enim antiqui Viras app•llaban. Fest. Pomp. Hinc Basil. Sel. h•m. 3..
Sic sunt in corpore Christi, q• … do •umores mali Aut in m• … sumus, aut in 〈 ◊ 〉 hum•ri•us. Qu• se i• melius 〈 ◊ 〉. 〈 ◊ 〉. in corpore •e•brum est: qui in malitia permanet, humer m•lies est. Idem in 1 Iohn. 〈 ◊ 〉. 3.
Sic sunt in corpore Christ, q• … do •umores mali Or in m• … sumus, Or in 〈 ◊ 〉 hum•ri•us. Qu• se i• Better 〈 ◊ 〉. 〈 ◊ 〉. in corpore •e•brum est: qui in malitia permanent, humer m•lies est. Idem in 1 John. 〈 ◊ 〉. 3.
Annulus pronubus, Tertull. de Idololatr, & in Apolog. Etiam nunc sponsae annul ' ferreus mittitur, id { que } sine gemmâ, Plin. hist. nat. l. 33. c. 1. Atqui aureus is Tertulliani tempore; prout & nobis nunc dierum.
Annulus pronubus, Tertul de Idololater, & in Apology Etiam nunc Sponsa annul ' Ferreus mittitur, id { que } sine gemmâ, Pliny hist. nat. l. 33. c. 1. Atqui aureus is Tertullian tempore; prout & nobis nunc Days.
Futile enim commentum est quod Autor libri Aruch habet, de circumcisis cum praeputio, hocest, gentibus quae circumcisae cum olim fuissent, iam ritum illum abiecissent; quod Drusius tamen amplexus est. Videndus Cunaeus de repub. Hebr. l. 3. c. 5.
Futile enim Commentum est quod Author Libri Aruch habet, de circumcisis cum praeputio, hocest, gentibus Quae circumcisae cum Once fuissent, iam Ritum Ilum abiecissent; quod Drusius tamen Amplexus est. Videndus Cunaeus de Republic. Hebrew l. 3. c. 5.
Marc. 16. 16. Si per•ectum est in corde, quod factum est in corpore. Aug. in 1 Ioan. 3. 9. Nec sane, hoc sensu, haereticum aut erroneum illud Iouiniani; Qui plena fide in baptismate renatus est, à Diabolo subverti non potest.
Marc. 16. 16. Si per•ectum est in cord, quod factum est in corpore. Aug. in 1 Ioan. 3. 9. Nec sane, hoc sensu, Hereticum Or Erroneum illud Justinian; Qui plena fide in Baptismate renatus est, à Diabolo subverti non potest.
Iam. 1. 23, 25. In Scripturis quasi in speculo quodā homo considerare se potest, qualis •it, Aug. de temp. 112. Sit tibi tanquam Speculum Symbolum tuum, Idem hom. 42. Mandata Dei, •ive cum leguntur, •ive cum memo. id r• … ntur, • … am Speculum 〈 ◊ 〉 est. Idem in Psal. 118. Euangelium Speculum veritatis nemini • … tur, neminem 〈 ◊ 〉 it. Talem se in eo quisque rep•ri•t, qu• … ••erit. Nos autem sic in •o nos 〈 ◊ 〉, ut ex •o p••siciam•s, & 〈 ◊ 〉 • … sam 〈 ◊ 〉, siqua in nobis corrigenda deprehend m•s. Bern. de temp. 78. P• … d• … specula s•nt, 〈 ◊ 〉 quibus se animae • … ter 〈 ◊ 〉, ex quibus • … las su•• cog• … ant, vi• … 〈 ◊ 〉. Idem de m•d. vi•.
Iam. 1. 23, 25. In Scriptures quasi in speculo Quodam homo considerare se potest, qualis •it, Aug. de temp. 112. Sit tibi tanquam Speculum Symbol tuum, Idem hom. 42. Commandments Dei, •ive cum leguntur, •ive cum memo. id r• … ntur, • … am Speculum 〈 ◊ 〉 est. Idem in Psalm 118. Evangelium Speculum veritatis Nobody • … tur, neminem 〈 ◊ 〉 it. Talem se in eo Quisque rep•ri•t, qu• … ••erit. Nos autem sic in •o nos 〈 ◊ 〉, ut ex •o p••siciam•s, & 〈 ◊ 〉 • … same 〈 ◊ 〉, Siqua in nobis corrigenda deprehend m•s. Bern. de temp. 78. P• … d• … specula s•nt, 〈 ◊ 〉 quibus se Spirits • … ter 〈 ◊ 〉, ex quibus • … las su•• cog• … Ant, vi• … 〈 ◊ 〉. Idem de m•d. vi•.
Scriptura sacra quasi Speculum mētis oculis opponatur, ut in ea facies interna videatur. Ibi sentiemus, quantū profici•us, ibi, quātum à profectu distamus. Greg. Mor. l. 2. c. 1. Speculum hoc habet splendorem non mēdacem. Formosus es? formosum ibi te vides. Foedus es? soedum. Sed cum foedus accesseris, & soedum ibi te videris, noli speculum accusare. Non te fallit speculum: tu no•• te fallere. Red•adie, judica de te: contrif•are de foeditate tua, ut cum discesseris tristis foedus, correctus possis red• … 〈 ◊ 〉. Aug. de temp. 235. Sed & idem epist. 205. Epistola haec tibi Speculum sit, ubi qualis sis ••deas, vbi d• … s qualis esse debe•s. Et Hieron. ad Occan. Speculum proponitur. Iam in potestate & consc• … singuloru• est, quales ibise aspiciant, ut vel d•lere ad deformitatē, vel gaudere ad 〈 ◊ 〉 〈 ◊ 〉 p•ssint. Et Bern. de Consid. lib. 2. Admovi Speculum. Foedus se in eo vultus agnoscat. S•d & 〈 ◊ 〉 dissimilem inveniri se gaudet, in•••ciat, ne forte & si sit •nde placeat sibi, etiam in quo debe•• • … cere, non desit.
Scripture sacra quasi Speculum mētis oculis opponatur, ut in ea fancies Interna Videatur. There sentiemus, quantū profici•us, There, quātum à profectu distamus. Greg. Mor. l. 2. c. 1. Speculum hoc habet splendorem non mēdacem. Formosus es? formosum There te vides. Foedus es? soedum. Said cum Foedus accesseris, & soedum There te videris, noli speculum Accusare. Non te Falls speculum: tu no•• te fallere. Red•adie, Judica de te: contrif•are de foeditate tua, ut cum discesseris tristis Foedus, correctus possis red• … 〈 ◊ 〉. Aug. de temp. 235. Said & idem Epistle. 205. Epistle haec tibi Speculum sit, ubi qualis sis ••deas, vbi d• … s qualis esse debe•s. Et Hieron. ad Occan. Speculum proponitur. Iam in potestate & consc• … singuloru• est, quales ibise aspiciant, ut vel d•lere ad deformitatē, vel Rejoice ad 〈 ◊ 〉 〈 ◊ 〉 p•ssint. Et Bern. de Consider lib. 2. Admovi Speculum. Foedus se in eo vultus agnoscat. S•d & 〈 ◊ 〉 dissimilem inveniri se Gadet, in•••ciat, ne fort & si sit •nde placeat sibi, etiam in quo debe•• • … cere, non desit.
Verum itaque hic illud A•brosij exhort. virg. Mcliori conditione Mancipia, quam Coniugia comparantur. Et Pallad. anthol. l. 1. c. 19. NONLATINALPHABET.
Verum itaque hic illud A•brosij exhort. Virg. Mcliori condition Mancipia, quam Conjugal comparantur. Et Pallad. Anthol. l. 1. c. 19..
Ita legit Iun. verba Domini, Ier. 31. 32. Et ego ill•• Maritus essem? ut concil•et, cum Hebr. 8. 9. NONLATINALPHABET. Sic Cic. Phil. 2. Non tr•ct•bo ut Consulem: ne ille m• quidem vt Consularem. Et Crassus Philippo, Non es m•hi, Philippe, Consul, quia noc ego quidem tibi Senator sum. Val. Max. lib. 6. cap. 2. & Cic. de Orat. lib. 3. Sed & Christiane parum. Iul. Scalig. de Eras• … o Epist. 15. Si non est mihi Christianus, •ur ego illi sim?
Ita legit June verba Domini, Jeremiah 31. 32. Et ego ill•• Maritus essem? ut concil•et, cum Hebrew 8. 9.. Sic Cic Philip 2. Non tr•ct•bo ut Consulem: ne Isle m• quidem vt Consularem. Et Crassus Philip, Non es m•hi, Philip, Consul, quia noc ego quidem tibi Senator sum. Val. Max. lib. 6. cap. 2. & Cic de Orat lib. 3. Said & Christian Parum. July Scaliger de Eras• … oh Epistle 15. Si non est mihi Christian, •ur ego illi sim?
NONLATINALPHABET. Quo loco NONLATINALPHABET includit, quod & exprimitur, cap. 5. 10. quo modo & NONLATINALPHABET etiam NONLATINALPHABET cō. prehendit. cap. 2. 15.
. Quo loco includit, quod & exprimitur, cap. 5. 10. quo modo & etiam cō. prehendit. cap. 2. 15.
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Henos omnis & o••• • … um habet. Bern. epist. 42. Nec datur beneficium nisi propter officium. Reg. Iur. Can. Et, Rationi congruit vt succed•t in onere, qui substituitur in honore. Bonif. in 6o. reg. jur. c. 77. Vse 3. Admonition.
Henos omnis & o••• • … um habet. Bern. Epistle. 42. Nec datur beneficium nisi propter officium. Reg. Your Can. Et, Rationi congruit vt succed•t in onere, qui substituitur in honore. Bonif in 6o. reg. jur. c. 77. Use 3. Admonition.
Zech. 11. 5. 16, 17. Non omnes Episcopi Episcopi sunt. Hieron. ad Heliodor. Nec est verus sacerdos omnis qui sacerdos nominatur. Gratian. d••r. d. 40. c. 12. Nec Episc•pus enim aut presbyter est dicendus, cum non si, qui praeesse velit, prodesse nolit. Iuell. apolog.
Zechariah 11. 5. 16, 17. Non omnes Bishops Bishops sunt. Hieron. ad Heliodor. Nec est verus sacerdos omnis qui sacerdos nominatur. Gratian. d••r. worser. 40. c. 12. Nec Episc•pus enim Or presbyter est dicendus, cum non si, qui Presse velit, Profits nolit. Jewel. apologue.
Ezech. 34. 2, 3. Locum pastoris tenent & non pascunt; stipendia praedicatoris accipiunt, & non praedicant: doctores vocari volunt, & non docent: qui meritò securi aeternae damnationis succid•nd• sunt, quia terram occupant, & fructum non faciunt. Rad. Ardens in Vigil. Ascens.
Ezekiel 34. 2, 3. Locum Pastors tenent & non pascunt; stipendia praedicatoris accipiunt, & non Predicant: Doctors vocari volunt, & non docent: qui meritò Security aeternae damnationis succid•nd• sunt, quia terram occupant, & Fruit non faciunt. Rad. Arden in Vigil. Ascens.
Rom. 12. 4, 6. Singula suū membra habent o••i•iū: •culus videt, & non audit; auris audit & non videt; manus operatur, n•c audit, nec videt; p•s ambulat, nec audit, nec videt, n•c facit, quod facit manus. Aug. in Psal. 130. Videmus hominibus inspiratam velut aurig•m rectricemque m•mbrerum animam, sensusque inj•c•os ad ea dis•er•••da, quae •actu, naribus, auribus { que } & oculis i•dagantur, pedes ad progressum compositos, brachia ad complexum, &c. nihil aures agere valent, quod oculorum est, nihil oculi, quod aurium. • … m. d• re •ust. l. 3. c. 10.
Rom. 12. 4, 6. Singula suū membra habent o••i•iū: •culus videt, & non audit; Auris audit & non videt; manus operatur, n•c audit, nec videt; p•s ambulat, nec audit, nec videt, n•c facit, quod facit manus. Aug. in Psalm 130. Videmus hominibus inspiratam velut aurig•m rectricemque m•mbrerum animam, sensusque inj•c•os ad ea dis•er•••da, Quae •actu, naribus, auribus { que } & oculis i•dagantur, pedes ad progressum compositos, branchia ad complexum, etc. nihil aures agere valent, quod oculorum est, nihil oculi, quod aurium. • … m. d• re •ust. l. 3. c. 10.
Quaedam De• praecepta sunt communia omnium, non specialia aliquorum. Vt ergò audacem r•um temeritatis suae patenti objectione conueniat, non cum praecepta communia, sed propria & singularia contemps•sse demonstrat. Greg. in illud 1 Sam. 13. 13. Non obseruas• … manda••• D•i, quod mandauit tibi. Vse 4. Information.
Quaedam De• praecepta sunt communia omnium, non Specialia aliquorum. Vt ergò audacem r•um temeritatis suae patenti objection It is fitting, non cum praecepta communia, sed propria & Singular contemps•sse demonstrate. Greg. in illud 1 Sam. 13. 13. Non obseruas• … manda••• D•i, quod mandauit tibi. Use 4. Information.
Erras, si istorum, qui occurrunt tibi, vultib { us } credis. Hominum effigies habent, animos serarum. Senec. Epist. 103. NONLATINALPHABET. Ex Empeda•le Theoph. epist. 44.
Errors, si These, qui occurrunt tibi, vultib { us } credis. Hominum effigies habent, Animos serarum. Seneca Epistle 103.. Ex Empeda•le Theophanes Epistle. 44.
Omnes homines nati sumus: sed non omnes homines homines sumus. Quidam homines non sunt homines. Est homo homo: & est homo non homo, homo serpens, Matth. 3. 7. homo equus, Ier. 5. 8. homo jumentum, Psal. 49. 20. Secundum exteriorem hominem homo, s•c. interiorem non homo, sed serpens, &c. Origen. in Ezech. homil. 3.
Omnes homines Nati sumus: sed non omnes homines homines sumus. Quidam homines non sunt homines. Est homo homo: & est homo non homo, homo serpens, Matthew 3. 7. homo equus, Jeremiah 5. 8. homo Jumentum, Psalm 49. 20. Secundum exteriorem hominem homo, s•c. interiorem non homo, sed serpens, etc. Origen. in Ezekiel Homily. 3.
NONLATINALPHABET; Luc. 13. 32. &c. Epictet. Arrian. l. 1. c. 3. Hos, vt ait Salustius, ventri obedientes, animalium loco numeremus non hominum. Sen. ep. 60.
; Luke 13. 32. etc. Epictetus. Arrian. l. 1. c. 3. Hos, vt ait Salustius, ventri obedientes, Animals loco numeremus non hominum. Sen. Epistle. 60.
O curuae in terras animae. Pers. sat. 2. & Lact. instit. l. 2. c. 2. In recto corpore curua est anima. Annon confunderis sursū caput habere, qui sursū cor nō habes? corpore recto stare, qu• corde repis in terra? An nō in terra est repere, carnē sapere? &c. Bern. de divers. 12.
O curuae in terras Spirits. Pers. sat. 2. & Lactantius Institutio. l. 2. c. 2. In recto corpore curua est anima. Annon confunderis sursū caput habere, qui sursū cor nō habes? corpore recto stare, qu• cord repis in terra? an nō in terra est repere, carnē Sapere? etc. Bern. the diverse. 12.
Formosa virgo est, dotis dimidium vocant Isti, qui dotes negligunt vxorias. Afran. Virgo sormosa, etsi sit oppidò pauper, abunde tamen dotata est. Apul. in apolog.
Formosa virgo est, dotis Dimension Vocant Isti, qui dotes negligunt vxorias. Afran. Virgo sormosa, Though sit oppidò pauper, abunde tamen dotata est. Apple in apologue.
NONLATINALPHABET. Plut. vita Themisto•l. & in apophth. Malo virum, qui pecunia egeat, quam pecuniam quae viro. Cic. offic. l. 2. NONLATINALPHABET. Eurip. Androm.
. Plutarch vita Themisto•l. & in Apophthegms. Malo virum, qui Pecunia egeat, quam pecuniam Quae viro. Cic office. l. 2.. Eurip Androm.
Multos tibi dabo, qui non amicis, sed amicitia caruerunt. Senec. epist. 6. Multi more isto atque exemplo vivunt, quos cum •enseas Tibi amices, reperiuntur falsi falsimonijs, Lingua factiosi, ineries opera, sublesta fide. Plaut. Bacch. 3. 6.
Multos tibi Dabo, qui non amicis, sed Amicitia caruerunt. Seneca Epistle. 6. Multi more isto atque exemplo Vivunt, quos cum •enseas Tibi amices, reperiuntur False falsimonijs, Lingua factiosi, ineries opera, sublesta fide. Plautus. Bacchus. 3. 6.
NONLATINALPHABET. Plut. Symp. probl. 4. 1. Sic illum amicum vocasti, quo modo omnes candidatos bonos viros dicimus; quo modo obuios, si nomen non succurrit, Domi•os salutamus. Sen. epist. 3. Non de vulgari ego amicitia, sed de vera loquer, qualis eorum qui pauci nominantur, suit. Cic. de Amic.
. Plutarch Symp Problem. 4. 1. Sic Ilum Amicum vocasti, quo modo omnes Candidates bonos viros dicimus; quo modo obuios, si Nome non succurrit, Domi•os salutamus. Sen. Epistle. 3. Non de vulgari ego Amicitia, sed de vera loquer, qualis Their qui Pauci nominantur, suit. Cic de Amic.
Vbi quaeret quis vxorem, videar an nuptias suas amet, an nihil pluris faciat marito, an misericors sit, an fortis sit, si quid viro inciderit mali, vna tolerare. Si his bonis fuerit instructa, dotata est. Sen. contron. 6.
Vbi quaeret quis vxorem, videar an Nuptias suas amet, an nihil Pluris Faciat marito, an misericors fit, an fortis sit, si quid viro inciderit mali, Una tolerare. Si his bonis fuerit Instructa, dotata est. Sen. contron. 6.
Spurcū cadau•t prist••ae venustatis: Ne• •oma Romae cōpot, & tamē Roma: Sed Roma quae praestare non pote• Romam. Ius. Scalig. Vtpote vbi, Nec somnium, nec vmbra, nec s•nus Romae. Iul. Stalig. po•m. Et Ian. Vital. Qui Romam in media quaeris novus aduena Roma, Vt Romae in Roma nil reperis media 〈 ◊ 〉 Roma siquidem Roma non est, nihil h•bens praeter ruinas ruderaque, priscae calamitatis ci•atrices ac vestigia. Erasm. •iceronian.
Spurcū cadau•t prist••ae venustatis: Ne• •oma Rome complot, & tamē Roma: Said Roma Quae praestare non pote• Rome. Just. Scaliger Utterly vbi, Nec Somnium, nec vmbra, nec s•nus Rome. July Stalig. po•m. Et Jan Vital. Qui Rome in media Quaeris Novus Advent Roma, Vt Rome in Roma nil reperis media 〈 ◊ 〉 Roma siquidem Roma non est, nihil h•bens praeter ruinas ruderaque, priscae calamitatis ci•atrices ac vestigia. Erasmus •iceronian.
Bellarm• … quaerunt in Bellarmino. Lancel. iam w•nton. E• … in desens. Reg. co•tr. Bell. apol. Ita H. Steph. de Pseud•-Gell. Titulis, Gellium se in Gellio desiderare.
Bellarm• … quaerunt in Bellarmino. Lancel. iam w•nton. E• … in Desens. Reg. co•tr. Bell. Apollinarian. Ita H. Stephen de Pseud•-Gell. Titulis, Gellium see in Gellio desiderare.
NONLATINALPHABET. Bion apud Laert. Nec habendi fru•tu soelix, & cupiditate quaerendimiserrimus. Val. Max. l. 9. c. 4. Hinc 10. Parkust in epigr. Est asino simil•s, qui obs•nia portat, au•rus: Oneratur eis, non vescitur. Et Plut. de auar. NONLATINALPHABET.
. Bion apud Laertes Nec habendi fru•tu soelix, & cupiditate quaerendimiserrimus. Val. Max. l. 9. c. 4. Hinc 10. Parkhurst in Epigram. Est Asino simil•s, qui obs•nia Portat, au•rus: Oneratur eis, non vescitur. Et Plutarch de auar..
Avidus ad merc•de, piger ad lab•rem, qua fronte sp•ras quod promisit Deus, qui non facis quod iussit Deus? Prius audi monitiones, & sic exige repromissiones. Prius audi iubontem, & sic exige poll• … em. Aug. de sanct. 4.
Avidus ad merc•de, piger ad lab•rem, qua front sp•ras quod Promised Deus, qui non facis quod Iussit Deus? Prius audi monitiones, & sic exige repromissiones. Prius audi iubontem, & sic exige poll• … em. Aug. the sanct. 4.
NONLATINALPHABET, Oecum. s•h•. •d Phil. 3. 3. Circumcidens cor, non metens carnē. Tertul. ad Marc. lib. 5. Illam enim non NONLATINALPHABET, s•d NONLATINALPHABET Apostolus appellat: quo modo Diogenes Zen• … NONLATINALPHABET, & E• … dis NONLATINALPHABET dixit. Laert. vide Ierem. 9. 25, 26.
, Oecum. s•h•. •d Philip 3. 3. Circumcidens cor, non metens carnē. Tertulian and Marc. lib. 5. Illam enim non, s•d Apostles appellate: quo modo Diogenes Zen• …, & E• … dis dixit. Laertes vide Jeremiah 9. 25, 26.
〈 … 〉 potest 〈 ◊ 〉 〈 ◊ 〉 socio vita 〈 ◊ 〉? ut ait 〈 ◊ 〉. Cic. de Amic. Solem •aque è 〈 ◊ 〉 •ell•re • … ntur, qui amicitiam è vita to••unt, qu• nihil à Deis 〈 ◊ 〉 hab••us, nihil 〈 ◊ 〉. Ci•. ibidem. Sine qua vitae • … ditatem sirmam ac •er•etuam ••nere non po• …. Idem de F••. lib. 1. Summus autem 〈 ◊ 〉 〈 ◊ 〉 gradut est soedus coniugale. Mel• … th. Loc. Co•mun.
〈 … 〉 potest 〈 ◊ 〉 〈 ◊ 〉 socio vita 〈 ◊ 〉? ut ait 〈 ◊ 〉. Cic de Amic. Solemn •aque è 〈 ◊ 〉 •ell•re • … ntur, qui amicitiam è vita to••unt, qu• nihil à Deis 〈 ◊ 〉 hab••us, nihil 〈 ◊ 〉. Ci•. ibidem. Sine qua vitae • … ditatem sirmam ac •er•etuam ••nere non po• …. Idem de F••. lib. 1. Summus autem 〈 ◊ 〉 〈 ◊ 〉 gradut est soedus conjugal. Mel• … th. Loc. Co•mun.
〈 … 〉 fw-la 〈 sy 〉 〈 sy 〉 fw-mi fw-la 〈 sy 〉? fw-la fw-fr 〈 sy 〉. np1 fw-fr np1. j fw-la fw-la 〈 sy 〉 vbr • … fw-la, fw-la fw-la fw-la fw-la fw-la, n1 fw-la fw-fr d 〈 sy 〉 uh-np, fw-la 〈 sy 〉. np1. fw-la. fw-la fw-la fw-la • … fw-la fw-la fw-la fw-la fw-la fw-fr n1 …. fw-la fw-la np1. n1. crd np1 fw-la 〈 sy 〉 〈 sy 〉 av fw-la fw-la j. np1 … zz. np1 np1.
NONLATINALPHABET. Hierecl. de nup. Prima naturalis humanae societatis capula vir & uxor est. Aug. de •on. coniug. c. 1. Prima societas in ipso fit conjugio, proxima in liberis. Cic. Offic. lib. 1. Coniugium principiū urbis est, & quasi seminarium, Ibid. Benefit. 2. Assistance.
. Hierecl. de nup. Prima Naturalis humanae societatis capula vir & uxor est. Aug. de •on. conjugal. c. 1. Prima Societas in ipso fit conjugio, proxima in Liberis. Cic Office lib. 1. Marriage principiū urbis est, & quasi Seminary, Ibid Benefit. 2. Assistance.
NONLATINALPHABET. Aristot. histor. animal. lib. 1. cap. 1. NONLATINALPHABET. Idem Polit. l. 1. c. 2. & l. 3. c. 4. NONLATINALPHABET. Idem Ethic. l. 8. c. 12.
. Aristotle History. animal. lib. 1. cap. 1.. Idem Politic l. 1. c. 2. & l. 3. c. 4.. Idem Ethic. l. 8. c. 12.
Societa• nostra lapidum fornicationi simillima. 1 est, que casura, m••invi. em obstarent, hoc ipse sustinetur. Sen. ep. 95. Quo enim alio tuti sumus, nisi quod mutuis j•vamur officijs? Fac nos singul•s, quiasumus? praeda animalium. Caeteris animalium in tutel•m sui satis virium est: hominē imbecillitas cingit: nudum & infirmi• societas munit. Haec nos res fortes facit. Senec. de Benef. l. 4. c. 18.
Societa• nostra lapidum fornicationi simillima. 1 est, que casura, m••invi. em obstarent, hoc ipse sustinetur. Sen. Epistle. 95. Quo enim Alio tuti sumus, nisi quod Mutuis j•vamur Offices? Fac nos singul•s, quiasumus? Praeda Animals. Caeteris Animals in tutel•m sui satis virium est: hominē imbecillitas cingit: Nudum & infirmi• Societas munit. Haec nos Rest forts facit. Seneca de Beneficence l. 4. c. 18.
NONLATINALPHABET. Ditare regium mage quam dites•cre. P•olom. Lag. Plut. apsphth. Et Man. Curius Samnitibus, NONLATINALPHABET. Plut. Ibid. Non aurum •abere pr•clarum; sed eis, qui aurum haberent, imperare. Cic. de sene••. Malle lecuple•ibus imperare, quam ipsum •i•ri locupletem. Valer. Max. l. 4. c. 3.
. Ditare Regium mage quam dites•cre. P•olom. Lag. Plutarch apsphth. Et Man. Curious Samnitibus,. Plutarch Ibid Non aurum •abere pr•clarum; sed eis, qui aurum haberent, Imperare. Cic de sene••. Malle lecuple•ibus Imperare, quam ipsum •i•ri locupletem. Valer Max. l. 4. c. 3.
Neque enim solidum est quod Greg. Nyss ▪ tradit de Angelorum propagatione & multiplicatione. li•. de hom. opific. c. 17. In Ang•lis siquidem non est naturae propagatio. Me•anct•. loc. com.
Neque enim Solidum est quod Greg. Nyss ▪ tradit de Angels propagation & multiplication. li•. de hom. Opific. c. 17. In Ang•lis siquidem non est naturae propagatio. Me•anct•. loc. come.
NONLATINALPHABET. Pla•o Sympo•. NONLATINALPHABET. Idem d• leg. l. 6. NONLATINALPHABET. Aristot. O•conom. l. 1. c. 3. NONLATINALPHABET. I•••inian. apud Duaren. disput. l. 1. c. 40. Et ante illum Augustus apud Dion. l. 56. NONLATINALPHABET. Quib { us } gemina Pl•t•nis qu•dā apud••ē. Alex. leg•tur 〈 ◊ 〉. l. 2.
. Pla•o Sympo•.. Idem d• leg. l. 6.. Aristotle O•conom. l. 1. c. 3.. I•••inian. apud Duaren. dispute. l. 1. c. 40. Et ante Ilum Augustus apud Dion. l. 56.. Quib { us } Gemina Pl•t•nis qu•dan apud••ē. Alexander leg•tur 〈 ◊ 〉. l. 2.
NONLATINALPHABET. Chrys•. 〈 ◊ 〉. 5. s• …. 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 ante l. ps• … ••ni• adoss• …; po•• • … sum aegrotis ad• … um. Aug. de Gen. ad lit. l. 9. c. 7. & I. Lombard. 〈 ◊ 〉. l 4. d. 26. B.
. Chrys•. 〈 ◊ 〉. 5. s• …. 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 ante l. ps• … ••ni• adoss• …; po•• • … sum aegrotis ad• … um. Aug. de Gen. ad lit. l. 9. c. 7. & I. Lombard. 〈 ◊ 〉. l 4. worser. 26. B.
. np1. 〈 sy 〉. crd n1 …. 〈 sy 〉 〈 sy 〉 〈 sy 〉 〈 sy 〉 fw-la n1 n1 … n1 n1 …; n1 • … n1 fw-la n1 … pno32. np1 fw-fr np1 fw-la fw-fr. n1 crd sy. crd cc pns11. np1. 〈 sy 〉. sy crd n2. crd np1
Requirit Vir costam suam: requirit Foemina sedem suam. Hinc Ruth. 3. 1, 9. An non q• … m ti i req• …? Et Aben•zra, Non est req• … 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉. D• …. ibid.
Requires Vir costam suam: Requires Foemina sedem suam. Hinc Ruth. 3. 1, 9. an non q• … m ti i req• …? Et Aben•zra, Non est req• … 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉. D• …. Ibid.
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Gen. 41. 42. ••t. 3. 10. Luc. 15. 22. Hinc NONLATINALPHABET. Iam. 2. 2. Ci••r•ni nemo ducentos Nunc dederit nummos, nisi fulserit •n•ulus ingens. - Ideò conducta Paulu• agebat Sard•nyche; at { que } ideò pluris quam Cossus agebat. Iuvenal. sat. 7. De iure annuli aur•i. Plin. hist. nat. l. 33. c. 1.
Gen. 41. 42. ••t. 3. 10. Luke 15. 22. Hinc. Iam. 2. 2. Ci••r•ni nemo ducentos Nunc dederit Nummos, nisi fulserit •n•ulus ingens. - Ideò conducta Paulu• agebat Sard•nyche; At { que } ideò Pluris quam Cossus agebat. Juvenal. sat. 7. De iure annuli aur•i. Pliny hist. nat. l. 33. c. 1.
Genes. 41. 42. Hinc Manlius Torquatus à tor { que } aure• quem 〈 ◊ 〉 superato detraxerat. Liv. hist. l. 7. Plin. hist. Nat. l. 33. c. 1 Et ex Cl. Quadrigari• Gell. ••st. Attic. l. 9. c. 13.
Genesis. 41. 42. Hinc Manlius Torquatus à tor { que } aure• Whom 〈 ◊ 〉 superato detraxerat. Liv. hist. l. 7. Pliny hist. Nat. l. 33. c. 1 Et ex Cl. Quadrigari• Gell. ••st. Attic. l. 9. c. 13.
Cornelia Gracchorum mater cum campana hospita ornamenta illi sua ostenderet, traxit eam sermone qu•usque è schola redirēt liberi, & Haec, inquit, ornamēta mea sunt. Ex Pompon. Rufi. collect. Val. Max. memorab. l. 4. c. 4.
Cornelia Gracchorum mater cum campana hospita Ornamenta illi sua ostenderet, traxit eam sermon qu•usque è School redirent Liberi, & Haec, inquit, ornamēta mea sunt. Ex Pompon. Rufi. collect. Val. Max. Memorab. l. 4. c. 4.
NONLATINALPHABET. Theogn. NONLATINALPHABET. - Hesiod. apud Clem. Alex. Strom. l. 6. Greg. Naz. epitaph. Patr. & Stob. c. 65. NONLATINALPHABET. Apollonid. apud Clement. paedag. l. 3. c. 11. NONLATINALPHABET. - Euripid. Oedip. NONLATINALPHABET. - Homer. Odyss. 〈 ◊ 〉. Hierocl. de nupt. & Plut. erotic. & Clem. Alex. Strom. l. 3. Vse 1.
. Theognis.. - Hesiod. apud Clem. Alexander Strom. l. 6. Greg. Nazareth epitaph. Patron & Stob. c. 65.. Apollonid. apud Clement. Pedagogue. l. 3. c. 11.. - Euripides Oedipus. - Homer. Odyss. 〈 ◊ 〉. Hierocl. the Wedding. & Plutarch erotic. & Clem. Alexander Strom. l. 3. Use 1.
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NONLATINALPHABET. Heb. 13. 4. NONLATINALPHABET, in Synodo Nicena. Paphnuti { us } asseruit. Sozom. hist. l. 1. c. 23. Socrat. hist. l. 1. c. 8. & Gelas. Cyz. act. Syn. Nic. c. 33. Honorabiles professus est nuptias, & Cas•tatem cum propria coniuge concubitum. Cassi•d. h•st. Tri••rt. l. 2. c. 14. & Grat. d••t. 31. c. 12. C• … bene utitur Castitas coniuga•is. August. de Tri••. l. 13. c. 18. 〈 ◊ 〉. NONLATINALPHABET. Clem. Alex. Paedag lib. 2. c. 10. Pud ci•ia est vnius scientia viri. Donat. in Ter. Sanct• … mum 〈 … 〉 que • … um coniugium, Eras• … de Conscr. epist.
. Hebrew 13. 4., in Synod Nicena. Paphnuti { us } asseruit. Sozomen hist. l. 1. c. 23. Socrates hist. l. 1. c. 8. & Gelas Cyz. act. Sin Nicaragua c. 33. Honorabiles Professus est Nuptias, & Cas•tatem cum propria coniuge concubitum. Cassi•d. h•st. Tri••rt. l. 2. c. 14. & Grat. d••t. 31. c. 12. C• … be utitur Castitas coniuga•is. August. de Tri••. l. 13. c. 18. 〈 ◊ 〉.. Clem. Alexander Pedagogue lib. 2. c. 10. Pud ci•ia est Unius scientia viri. Donat. in Ter. Sanct• … mum 〈 … 〉 que • … um Marriage, Eras• … de Conscr. Epistle.
〈 … 〉: Nec quisqua• omni•ò ad S• … in perpetuum vitam coelibem profiteatur. Gregor. 7. Pp. Lambert. S• …. •n. 1079. Ide•que populo denunciat, ut Sacerdotes coniugat•s velut s•eleratos atque impi•s devi• …: 〈 … 〉, coll•quia, sermones, convivia, haud aliter quam contagionem fugiant. Qu•s & Nicolaitas appellat, 〈 ◊ 〉 condemnat, devovet, Curiasacerdotum movet, &c. Ioan. 〈 ◊ 〉. l. 5. Si p•st ord••ationem suam Ministr•s contigerit propriae uxoris cubile invadere, sacrar. j•on intreat limi•a, ne { que } sacrar• portitores s• … t, ne { que } altare contingant, ne { que } oblationem suscipiant, ne { que } ad Domini•i corporis portionē accedant, ne { que } propinent, ne { que } urceum vel cal•cem ad altare sugg• … t. Lucius Pp. Dist. 81. c. 19.
〈 … 〉: Nec quisqua• omni•ò ad S• … in perpetuum vitam coelibem profiteatur. Gregory. 7. Page Lambert. S• …. •n. 1079. Ide•que populo denunciat, ut Sacerdotes coniugat•s velut s•eleratos atque impi•s devi• …: 〈 … 〉, coll•quia, Sermons, Convivia, haud aliter quam contagionem Fortnight. Qu•s & Nicolaitans appellate, 〈 ◊ 〉 condemnate, devovet, Curiasacerdotum Movet, etc. Ioan. 〈 ◊ 〉. l. 5. Si p•st ord••ationem suam Ministr•s contigerit propriae uxoris cubile invadere, Sacred. j•on entreat limi•a, ne { que } sacrar• portitores s• … tO, ne { que } altar contingant, ne { que } oblationem suscipiant, ne { que } ad Domini•i corporis portionē accedant, ne { que } propinent, ne { que } urceum vel cal•cem ad altar sugg• … tO. Lucius Page Dist 81. c. 19.
Coniugia quorundam esse Adulteria, ex Pseudo-Ambr. ad Virg. l•ps. Adulterijs peiora, ex Pseudo-Aug. de Bon. vid. cap. 11. asserunt Hosius Consess. Petric. cap. 26. & Harding contr. Apolog. p. 2. c. 8. Et Coster. Enchir. tr. de Caelib. c. 17. prop. 9. Sacerdos si fornicetur, aut domi concubinam ••veat, & si gravi sacrilegio se obstringat, gravius tamen pecca•, si contrahat matrimoniū.
Conjugal quorundam esse Adulteria, ex Pseudo-Ambr. ad Virg l•ps. Adulterijs peiora, ex Pseudo-Aug. de Bon. vid. cap. 11. asserunt Hosius Confess. Petric. cap. 26. & Harding Contr. Apology p. 2. c. 8. Et Coster. Enchiridion Tr. the Celib. c. 17. prop. 9. Sacerdos si fornicetur, Or At Home concubinam ••veat, & si gravi sacrilegio se obstringat, Gravius tamen pecca•, si contrahat matrimoniū.
Melius esse, si votarius continere non valens, centum habeat concubinas, ex ordine tamen & successiuè, quam si vnā uxorem ducat: Scriptor quidam Coloniensis teste Chemnit. exam. p. 3. tit. 2. c. 8.
Better esse, si votarius continere non Valens, centum habeat concubinas, ex Order tamen & successiuè, quam si vnā uxorem ducat: Scriptor quidam Cologne teste Chemnit. exam. p. 3. tit. 2. c. 8.
Quae nubit post votum, aliquo modo magis peccat, quam quae fornicatur: quia reddit se impotentem adseruandum votū, quod quae fornicatur non facit. B•ll ibid.
Quae nubit post Votum, Aliquo modo magis peccat, quam Quae fornicatur: quia Render se impotentem adseruandum votū, quod Quae fornicatur non facit. B•ll Ibid.
Excepto homicidio v•luntario, nullum occultum crimen, etiam omnium grauissimum, irreg• … m inducit, nec S•d••ia ipsa vel Bestialitas. Llamas sum. part. 1. c. 12. §. 32. & Co•arr. in Clem. part. 1. §. 60.
Excepto homicidio v•luntario, nullum occultum crimen, etiam omnium grauissimum, irreg• … m Inducit, nec S•d••ia ipsa vel Bestialitas. Llamas sum. part. 1. c. 12. §. 32. & Co•arr. in Clem. part. 1. §. 60.
Multi enim, non tamen omnes; sed tamen multi, cer• … est; nec latere queunt prae multitudine, nec prae impudentia querunt; &c. abstinentes remedio 〈 … 〉, in omne deinde s••gitium effluentes. Bern. de convers. ad Cler. c. 29.
Multi enim, non tamen omnes; sed tamen multi, cer• … est; nec later queunt Prae multitudine, nec Prae Impudentia querunt; etc. abstinentes remedio 〈 … 〉, in omne Deinde s••gitium effluentes. Bern. de converse. ad Clerk c. 29.
Hinc in Concil. Bru. Episcopi de Gregor. 7. Pp. Suauis homo int•r coniuges diuortia fac•l: Sacerdo••s qui vxores habeant legi•imas Sacrisices esse pernegat. Interim tamen Scortatores, Adulieros, Incestu•sos aris admovet. Avent. annal. l. 5. Et in Concil. Wormat. Maritos ab Vxoribus separat: scorta pudicis con•ugibus; stupra, incestus, adulteria casto praefrrt connebio. Ibid.
Hinc in Council. Bru. Bishops de Gregory. 7. Page Suauis homo int•r Conjuges diuortia fac•l: Sacerdo••s qui vxores habeant legi•imas Sacrifices esse pernegat. Interim tamen Scortatores, Adulieros, Incestu•sos aris admovet. Avent. annal. l. 5. Et in Council. Wormat. Maritos ab Vxoribus separate: scorta pudicis con•ugibus; stupra, incestus, Adulteria casto praefrrt connebio. Ibid
Cum secundas nuptias expertus nen sucrit castitatem tamen cum priorinon servaverit coniugio, vt ad Diaconatus ordin•m possit provehi, •oncessimus. Pelag. Pp. Gratian. dist. 34 c. 7.
Cum secundas Nuptias Expertus nen sucrit castitatem tamen cum priorinon servaverit coniugio, vt ad Diaconate ordin•m possit provehi, •oncessimus. Pelagius Page Gratian. Dist. 34 c. 7.
Cum plures habentes concubinas irregularitatem bigamia non incurrerint, cum eis tanquam si• plici fornicatione notatis, quoad executionem saccrd•tal•• officij poterit dispensari. Innocent. 3. decret. Greg. l. 1. t. 22. c. 6.
Cum plures Habentes concubinas irregularitatem Bigamy non incurrerint, cum eis tanquam si• plici fornication notatis, quoad executionem saccrd•tal•• officij poterit dispensari. Innocent. 3. Decree. Greg. l. 1. tO. 22. c. 6.
Quicunque aut clam aut palam marrimonium contraxerunt, ab Ecclesia & Ecclesiastico benesicio sunt omninò removendi. Othon. constitut. de vxor. à ben. remov. c. 1. Omnibus modis submovendi sunt. Innocent. Pp. ep. 3. c. 1.
Quicunque Or clam Or Palam marrimonium contraxerunt, ab Ecclesia & Ecclesiastic benesicio sunt omninò removendi. Othon. constitute. de vxor. à ben. remove. c. 1. Omnibus modis submovendi sunt. Innocent. Page Epistle. 3. c. 1.
Secundum Canones Apostolorum debet deponi. Grat. dist. 81. c. 12, 13. & d. 82. c. 5. Et Concil. Aurel. 5. ibid. d. 81. c. 10. Et Nicol. Pp. ibid. d. 50. c. 33.
Secundum Canonas Apostolorum debet deponi. Grat. Dist. 81. c. 12, 13. & d. 82. c. 5. Et Council. Aurel 5. Ibid. worser. 81. c. 10. Et Nicol. Page Ibid. worser. 50. c. 33.
Quod• … quam in co•jugium sibi copulavit, abjarare fecis•i Subdiaconum: pr• … tiam • … in commendamus. V•ban. Pp. C•••m. Ep. Decretal. l. 4. l. 6. c. 2.
Quod• … quam in co•jugium sibi copulavit, abjarare fecis•i Subdeacon: pr• … tiam • … in commendamus. V•ban. Page C•••m. Epistle Decretal. l. 4. l. 6. c. 2.
Ioannes Cremensis Apostolicae sedis Cardinalis vbi in solemni apud Londonias Concilio de vxoribus Sacerdotum serenissimè tractasset, dicens summum esse scelus de latere surgere meretricis ad corpus Christi conficiendum; ipse cum die illa corpus Christi consecrasset, cum meretrice post vesperam interceptus est. Henric. Hunting. hist. l. 7. Koger. Hoveden annal. part. 1. Matth. Paris. in Henric. 1. & Matth. Westmonast. Florib. bist. lib. 2. an. 1125.
Ioannes Cremona Apostolic sedis Cardinalis vbi in solemni apud Londonias Concilio de vxoribus Sacerdotum serenissimè tractasset, dicens summum esse scelus de later surgere Harlots ad corpus Christ conficiendum; ipse cum die illa corpus Christ consecrasset, cum meretrice post vesperam interceptus est. Henry Hunting. hist. l. 7. Koger. Hoveden annal. part. 1. Matthew paris. in Henry 1. & Matthew Westminster. Florib. bist. lib. 2. nias. 1125.
Cum quidam Episcopi & Archidiaconi ita praecipites sint in libidinem, vt ne { que } adulteria, neque incaes•us, neque masculorum turpissimos amplexus sciant abhorrere, tamen casta Clericorum conjugia dicunt sibi foelere, & ab eis jabent & cogunt clericos abstinere. Hulderic. epist. ad Nicol. Pp.
Cum quidam Bishops & Archdeacons ita Praecipites sint in libidinem, vt ne { que } Adulteria, neque incaes•us, neque masculorum turpissimos Amplexus sciant abhorrere, tamen casta Clericorum conjugia dicunt sibi foelere, & ab eis jabent & cogunt Clerics abstinere. Hulderic. Epistle. ad Nicol. Page
Bigamum censendum, nec ordinandum esse, qui vxorem vnam ante baptismum, alteram post baptismum habuerit, statuit Innocent. Pp. apud Grat. dist. 26. c. 3. epist. 2. c. 6. & ep. 22. c. 2. & ep. 24. c. 6.
Bigamum censendum, nec ordinandum esse, qui vxorem vnam ante Baptism, Another post Baptism habuerit, statuit Innocent. Page apud Grat. Dist. 26. c. 3. Epistle. 2. c. 6. & Epistle. 22. c. 2. & Epistle. 24. c. 6.
Ne bina pariter aut trina conjugia sartiantur: sed vt singulas vno tempore vxores habeant. Hieron. ad Ocean. Ne { que } enim secundum reiecit Matrimonium, qui illud saepe iussit fieri. Theodoret. in 1 Tim. 3.
Ne Bina pariter Or trina conjugia sartiantur: sed vt singulas vno tempore vxores habeant. Hieron. ad Ocean. Ne { que } enim secundum reiecit Matrimonium, qui illud saepe Iussit fieri. Theodoret in 1 Tim. 3.
〈 ◊ 〉 s•orta, & publica colluvionis sordes, imp•etas in Deum, parricidiū, & incestus in pareutes, atque in extraordinarias voluptates vtriusque sexus m••ata natura, Christi sonte purgantur? Vxoris •nbaerebunt maculae? Et lupanaria thalamis praefer••tur? Ibid.
〈 ◊ 〉 s•orta, & Public colluvionis sordes, imp•etas in God, parricidiū, & incestus in pareutes, atque in extraordinarias pleasures vtriusque Sex m••ata Nature, Christ sonte purgantur? Vxoris •nbaerebunt maculae? Et Lupanaria thalamis praefer••tur? Ibid
Audiant Ethnici, &c. audiant Catechumeni, qui sunt fidei candidati: Ne vxores ducant ante baptisma, ne honesta jungant Matrimonia: sed promis•uas vx•res hab•ant, in ▪ ò caeveant qual•cumque vocabulum Coniugis; ne postquam in Christo crediderint, noceat eis, quod aliquandò non con••binas, nec meretrices, sed vxores habuerint. Ibid.
Audient Ethnici, etc. Audient Catechumen, qui sunt fidei Candidates: Ne vxores ducant ante Baptism, ne Honesta jungant Matrimonia: sed promis•uas vx•res hab•ant, in ▪ ò caeveant qual•cumque Vocabulum Conjugis; ne Postquam in Christ crediderint, noceat eis, quod aliquandò non con••binas, nec Prostitutes, sed vxores habuerint. Ibid
NONLATINALPHABET. Nuptias damnant, & aversantur; paresque eas omn•. ò formcalionibus al•jsque corruptionibus faciunt; Saturniani, G•os•ici, Adamiani, Tatiant, Encrat• … ae &c. Ir•n. adv. Valent. l. 1. c. 31. Cl•m. Alex. 〈 ◊ 〉. l. 3. Epiphan. haer•s. 23. & 46. & 47. Aug. de haeres c. 25. & 31. Conc•bitum spu•ci•iae nomine, vt in. pudi• … ae negotium damnant Mar ionitae. Tertull ad. Marc. l. 1. Stupri assine est Matrimonium: Nupt•aeque exeo constant, quod est stuprum Tert. ipse Montanizans exhort. cast. Coniunctio maritalis malum est apud Deum: Et quantum ad natura reiipsius peccatū est. Autor oper. imperf. in Mat hom. 1. Non concubitum, sed nuptias probibent Manichaei. Aug. de mor. Man. l. 2. c. 13.
. Nuptias damnant, & aversantur; paresque eas omn•. ò formcalionibus al•jsque corruptionibus faciunt; Saturniani, G•os•ici, Adamiani, Tatiant, Encrat• … ae etc. Ir•n. Advantage. Valent. l. 1. c. 31. Cl•m. Alexander 〈 ◊ 〉. l. 3. Epiphanius. haer•s. 23. & 46. & 47. Aug. de haeres c. 25. & 31. Conc•bitum spu•ci•iae nomine, vt in. pudi• … ae Negotium damnant Mar ionitae. Tertul ad. Marc. l. 1. Stupri assine est Matrimonium: Nupt•aeque exeo constant, quod est stuprum Tert ipse Montanizans exhort. cast. Coniunctio maritalis malum est apud God: Et quantum ad Nature reiipsius peccatū est. Author Operate. imperfect. in Mathew hom. 1. Non concubitum, sed Nuptias probibent Manichaei. Aug. de mor. Man. l. 2. c. 13.
P•rro paucissimis Veneri bellum indicentib•s, quibusdam castitatem iactantiae quaestus ergô simulantib•, maxima pars sub honesto castimoniae nomine stupra, incesius, adulteria passim & impune com•ittunt. Ioan. Avent. Annal. l. 5. Sacerdotes moderni per luxuriam sunt Daemones Incu•i, (quod & Chaucer noster, No other Incub• … there was than he:) & sacerdotes Priapi. Rob. Holcet in Sap. Lect. 182. Episcopi & Sa•erdotes huius temporis, in repr•bum sensum traditi, faciunt quae •en conveniunt. Quae enim in occul•o siunt ab Episcopis turpe est dicere. Sed non verecundab•r dicere, quae ipsi non ver•cundantur facere: Masculi in masculo• turpitud• … operantes. Sermoin • … il. Rem•ns. Falsa specie continentiae a• hominibus place•e volunt, gravi•ra committunt, patrum vxores subagitant, masculorum ac pe•udum amplexus non abhorr• …. Huldric. ep. ad Nicel. Pp. Ab Episiopis & Sacerdotibus nostris etiam in sacras aedes sit irruptio; ab illis etiam abiguntur faeminae ad •urum libidin•s oxplendas: sed & pueri meritorijà parentibus commodantur & condo• …, qui & postea ad Sace• … otierum gradus promoventur ae• … is flore transacio iam exoleti. Ioan. Pi••ss ep. ad Leon. Pp. & Concil. Lateran. Petrid•mus polluta fluenti Marcescit luxu•n•lla hic ar•ana revelo; Nenign•ta loq•or; liceat vulgata referre: Sanctus ager scurris, venerabilis ara Ci• … dis Seivit, hon•randae Vivum Ganymedibus aed•s. Man• …. de Mandi calamit.
P•rro paucissimis Veneri bellum indicentib•s, Some castitatem iactantiae Quaestus ergô simulantib•, maxima pars sub honesto castimoniae nomine stupra, incesius, Adulteria passim & impune com•ittunt. Ioan. Avent. Annal. l. 5. Sacerdotes moderni per luxuriam sunt Daemons Incu•i, (quod & Chaucer Noster, No other Incub• … there was than he:) & Sacerdotes Priapi. Rob. Holcet in Sap. Lecture 182. Bishops & Sa•erdotes Huius Temporis, in repr•bum sensum traditi, faciunt Quae •en conveniunt. Quae enim in occul•o siunt ab Episcopis Turpe est dicere. Said non verecundab•r dicere, Quae ipsi non ver•cundantur facere: Masculi in masculo• turpitud• … operantes. Sermoin • … il. Rem•ns. Falsa specie continentiae a• hominibus place•e volunt, gravi•ra committunt, patrum vxores subagitant, masculorum ac pe•udum Amplexus non abhorr• …. Huldric. Epistle. ad Nicel. Page Ab Episiopis & Sacerdotibus nostris etiam in sacras aedes sit irruptio; ab illis etiam abiguntur faeminae ad •urum libidin•s oxplendas: sed & pueri meritorijà parentibus commodantur & condo• …, qui & postea ad Sace• … otierum gradus promoventur ae• … is flore transacio iam exoleti. Ioan. Pi••ss Epistle. ad Leon. Page & Council. Lateran. Petrid•mus polluta fluenti Marcescit luxu•n•lla hic ar•ana revelo; Nenign•ta loq•or; liceat vulgata refer: Sanctus ager scurris, venerabilis ara Ci• … dis Seivit, hon•randae Vivum Ganymedibus aed•s. Man• …. de Mandi calamity.
Sylla Foelix si non habuisset vxorem. Et Comi•us fortunatum putat, qui nunquam vxorem duxerit. Hteron. in Iovin. l. 1. Mitio•s Terentiani vox est. Anonymus quid• … Graecus, NONLATINALPHABET.
Sylla Felix si non habuisset vxorem. Et Comi•us fortunatum putat, qui Never vxorem duxerit. Hteron. in Iovin. l. 1. Mitio•s Terentiani vox est. Anonymus quid• … Graecus,.
Apes ex herbis etiam acrioribus mel dulcissimum exprimit. At quae apes in liquorem meilisluum transfundit, aranea in venenum transmutat. Spinae. de provid. Pravo nihil prodest: quia quicquid ad illum pervenit, pravo vsu corrumpitur. Sic stomachus morbo vitiatus, quos•unque accepit cibos mutat, atque omne alimentum in causam doloris trahit. Sen. de benef. l. 5. c. 12.
Apes ex herbis etiam acrioribus mel dulcissimum Expresses. At Quae Apes in liquorem meilisluum transfundit, aranea in venenum transmutat. Spine. de provide. Pravo nihil profits: quia quicquid ad Ilum pervenit, pravo vsu corrumpitur. Sic stomachus morbo vitiatus, quos•unque accepit cibos Mutat, atque omne alimentum in Causam doloris trahit. Sen. de Beneficence. l. 5. c. 12.
NONLATINALPHABET. Aristot. polit. l. 1. c. 2. NONLATINALPHABET. Ibid. Legatur Autor oper. imperf. apud Chrysost. bomil. 24. ad illud Christi Matth. 10. 17. C•vete ab •ominibas.
. Aristotle Politic. l. 1. c. 2.. Ibid Legatur Author Operate. imperfect. apud Chrysostom bomil. 24. ad illud Christ Matthew 10. 17. C•vete ab •ominibas.
NONLATINALPHABET. Philippid. Tò NONLATINALPHABET. Menand. Itaque Thales interrogatus cur non duceret, NONLATINALPHABET Laert. NONLATINALPHABET. Anaxandrid. Qui non litigat, coel•ls est. Var. Gemin. Hieron. in Iov. l. 1. Semper habet lites, alternaque iurgia lectus, In quo sponsa iacet: minimum dormitur in illa. Iuven. sat. 6. Lite sugant nuptaeque viros, nuptasque mariti. Et, dos est vxorialites. Ovid. art. l. 2.
. Philippid. To. Menand. Itaque Thales interrogatus cur non duceret, Laertes. Anaxandrid. Qui non litigat, coel•ls est. Var. Gemini. Hieron. in Jove. l. 1. Semper habet lights, alternaque iurgia lectus, In quo Sponsa iacet: minimum dormitur in illa. Juvenal. sat. 6. Lite sugant nuptaeque viros, nuptasque Mariti. Et, dos est vxorialites. Ovid. art. l. 2.
Ab alio officia pos•ens, promittit sua. Sen. de ben. l. 2. c. 18. In lusu est aliquid pilam scitè excipere; sed non dicitur bonus lusor, nisi qui apt è & expeditè remisit quam exceperat. Ibid. c. 32.
Ab Alio Offices pos•ens, Promittit sua. Sen. de ben. l. 2. c. 18. In lusu est Aliquid pilam scitè excipere; sed non dicitur bonus lusor, nisi qui apt è & expeditè Remised quam exceperat. Ibid c. 32.
Sunt partes mariti, sunt & vxoris-Invicem parem ista desiderant regulam. Sen. de ben. l. 2. c. 19. NONLATINALPHABET. Isidor. Pelus. lib. 3. ep. 12. Branch 3. Question.
Sunt parts Mariti, sunt & uxoris-invicem Parem ista desiderant regulam. Sen. de ben. l. 2. c. 19.. Isidore. Pelus. lib. 3. Epistle. 12. Branch 3. Question.
Quē aemuli ipsius dormientem pin• … NONLATINALPHABET. Plut. Sylla. Vnde enatum Proverb. NONLATINALPHABET. Prout Liv. hist. l. 7. Nihil agenti sibi de coelo devolaturam in sinum victoriam censet. Et Ter. Adelp. 4. 5. Quid? credebas dormienti tibi haec confecturos Deos. Doct. 3.
Quē aemuli Himself dormientem pin• …. Plutarch Sylla. Vnde enatum Proverb.. Prout Liv. hist. l. 7. Nihil agenti sibi de coelo devolaturam in sinum victoriam censet. Et Ter. Adelp. 4. 5. Quid? credebas dormienti tibi haec confecturos Gods Doct. 3.
Prov. 20. 6. NONLATINALPHABET. Aristot. vt Laert. ex Favorin. comment. l. 2. Vbi tamen Casaubon. legit, NONLATINALPHABET. In quam sententiam explicatius quidam ex Eudem. l. 7. c. 26. NONLATINALPHABET. Sed Ethic. Nicom. l. 9. c. 10. NONLATINALPHABET. Omnes ami•i & omnes i•imi•i: omnes necessarij, & omnes adversarij. Bern. in Cant. 33. Fidem plaeri { que } verbis ostentant, opere destruunt: quod genus nulli rei est nisi ad loquendum. Symmach. epist. 31. lib. 1.
Curae 20. 6.. Aristotle vt Laertes ex Favorin. comment. l. 2. Vbi tamen Casaubon. legit,. In quam sententiam explicatius quidam ex Eudem. l. 7. c. 26.. Said Ethic. Nicom. l. 9. c. 10.. Omnes ami•i & omnes i•imi•i: omnes necessarij, & omnes adversarij. Bern. in Cant 33. Fidem plaeri { que } verbis Ostentant, Opere destruunt: quod genus None rei est nisi ad loquendum. Simach. Epistle. 31. lib. 1.
Nimium di• … cile est reperiri amicum ita vt nomen cluet, cui cum rem tuam credideris, sine omni curâ dormias. Plaut. Trinum. 3. 1. Homini amico, qui est amicus, ita uti nomen possidet, Nisi D• … s e•nihil praestare. -Idem Bacch. 3. 2.
Nimium di• … cile est reperiri Amicum ita vt Nome cluet, cui cum remembering tuam credideris, sine omni curâ dormias. Plautus. Trinium. 3. 1. Homini Friend, qui est Amicus, ita uti Nome possidet, Nisi D• … s e•nihil praestare. idem Bacchus. 3. 2.
Arcanum tuum uns è millibus concredas, licet pacem cum mul• … colas. Ben Syr. & Sirac. 6. 6. Millibus è multis • … us vix fidu. 〈 ◊ 〉. Hic •lbo cor•o rarior esse solet. Drus. in Prov. NONLATINALPHABET. Ammien.
Arcanum tuum uns è millibus concredas, licet pacem cum mul• … colas. Ben Syr. & Sirach. 6. 6. Millibus è multis • … us vix fidu. 〈 ◊ 〉. Hic •lbo cor•o rarior esse Solent. Drus in Curae. Ammien.
Psal. 4. 6. - itum est in viscera terrae: Effodi•ntur opes. Ovid. M•t•m. l. 1. Omnes { que } terrae fibras exquirimus. Plin. hist. l. 33 Quin & maris etiam gurgites omnes. Quest. Answ. Meanes 1.
Psalm 4. 6. - itum est in viscera terrae: Effodi•ntur opes. Ovid. M•t•m. l. 1. Omnes { que } terrae fibras exquirimus. Pliny hist. l. 33 Quin & maris etiam gurgites omnes. Quest. Answer Means 1.
NONLATINALPHABET. Callicratid. Stob. c. 68. NONLATINALPHABET. Euripid. Antiop. NONLATINALPHABET. Ettacus apud Laert. ex Callimach. & Plut. Paedag. Tu tibi sume parem. Quam malè inaequales veniunt ad aratra juvenci? Si qua voles ap•è nubere, nube pari. Ovid. Epist. 9. NONLATINALPHABET. Plut. nupt. praec.
. Callicratid. Stob. c. 68.. Euripides Antiop.. Ettacus apud Laertes ex Callimach. & Plutarch Pedagogue Tu tibi fume Parem. Quam malè inaequales veniunt ad aratra juvenci? Si qua voles ap•è nubere, Nube Pair. Ovid. Epistle 9.. Plutarch Wedding. praec.
Conjugium non facit sola copula carnalis. Nuptias non concubitus, sed•consensus facit. Vlpian. reg. Iur. leg. 31. Matrimonium non facit de floratio virginitatis, sed pactio nuptialis. Ambr. instit. virg. c. 7. NONLATINALPHABET. Aristot. anal. pri. l. 2. c. 22. Branch 5. Doct. 5.
Conjugium non facit sola copula Carnalis. Nuptias non concubitus, sed•consensus facit. Ulpian. reg. Your leg. 31. Matrimonium non facit de floratio virginitatis, sed pactio nuptialis. Ambrose Institutio. Virg. c. 7.. Aristotle anal. Pray. l. 2. c. 22. Branch 5. Doct. 5.
NONLATINALPHABET; Muson. de nupt. scop. Stultum est, venatum ducere invitas canes. Hostis est vxor, invita quae ad virum nuptum datur. Plaut. Stich. 1. 2.
; Musa. the Wedding. scop. Stultum est, venatum ducere invitas canes. Hostis est vxor, invita Quae ad virum nuptum datur. Plautus. Stich. 1. 2.
Vnde sufficiam ad enarrandam soelicitatem •jus matrimonij, quod Ecclesia conciliat, oblatio confirmat, obfignatum angeli ▪ renunciant, pater raro babet. Tertull. ad uxer. l. 2.
Vnde sufficiam ad enarrandam soelicitatem •jus Matrimony, quod Ecclesia conciliat, oblatio Confirmed, obfignatum angeli ▪ renunciant, pater Rare babet. Tertul ad uxer. l. 2.
Sic Plato de repub. l. 5. & in Timaeo sorte dari praecipit civibus suis uxores. Et apud Plautum de Cosina ducenda servi duo sorti•ntur. Et sortc Martam Ios. phe obligisse Epiphanium tradidisse (sed falsus ipse) Interpres opinatus est.
Sic Plato de Republic. l. 5. & in Timaeo sort dari praecipit civibus suis Uxores. Et apud Plautum de Cosina ducenda servi duo sorti•ntur. Et sortc Martam Ios. The obligisse Epiphanium tradidisse (sed False ipse) Interpret opinatus est.
Matth. 19. 5, 6. Rom. 7. 2. 1 Cor. 7. 10, 27. NONLATINALPHABET. Plut. paedag. Vincu•um est conjugiū, quo alligatur nupta vir•, quo nup•ae vir as•rin•itur. Eonum vinculum, sed vinculum tamen, de quo cum velit e•uere se nupta 〈 ◊ 〉 possit. Ambr. ex•ort. virg. Tol•end••• aut serendum vit•um conj. gis. Varro. Gell. n•ct. l. 1. c. 17. •t•que, D•l b• … m est d•u, quod sta• … dum est semel.
Matthew 19. 5, 6. Rom. 7. 2. 1 Cor. 7. 10, 27.. Plutarch Pedagogue. Vincu•um est conjugiū, quo alligatur nupta vir•, quo nup•ae vir as•rin•itur. Eonum vinculum, sed vinculum tamen, de quo cum velit e•uere se nupta 〈 ◊ 〉 possit. Ambrose ex•ort. Virg. Tol•end••• Or serendum vit•um conj. gis. Varro. Gell. n•ct. l. 1. c. 17. •t•que, D•l b• … m est d•u, quod sta• … dum est semel.
NONLATINALPHABET. Hier•cl. deliber. offic. erg. par. NONLATINALPHABET Ibid. Itaque Mand•t•m 5. de Parentibus observandis Tabulae priori adjudicat Philo Iud. sacitque NONLATINALPHABET, uti est reverá, NONLATINALPHABET. Vse 4.
. Hier•cl. deliber. office. erg. par. Ibid Itaque Mand•t•m 5. de Parentibus observandis Tabulae priori adjudicat Philo Iud. sacitque, uti est reverá,. Use 4.
Nam nec interri• liberi sine consens•• patrum rite & jure nubent. Tertull. ad uxorem l. 2. Verb• aureis literis seribenda. Rhenan. in annot. Hinc piè virgo orthodoxa a• Haeretic• solicitata, NONLATINALPHABET. Clē. Alex. Stro. l. 3. Admonition. Vse 5.
Nam nec interri• Liberi sine consens•• patrum rite & jure nubent. Tertul ad uxorem l. 2. Verb• aureis literis seribenda. Rhenan. in Annot. Hinc piè virgo Orthodox a• Haeretic• solicitata,. Clen. Alexander Stro. l. 3. Admonition. Use 5.
