A SERMON PREAched at Paules Crosse the 10. of Maye, 1601. Math. 19. verse. 9. I say vnto you, that whosoeuer shall put away his wife (except it be for whoordome) and marrie an other, committeth adulterie:
A SERMON PREAched At Paul's Cross the 10. of May, 1601. Math. 19. verse. 9. I say unto you, that whosoever shall put away his wife (except it be for whoordome) and marry an other, Committeth adultery:
May it please you to vouchsafe mee your attention, and laying aside all preiudicate opinions, not to passe your censure against me before you haue heard all that I will say.
May it please you to vouchsafe me your attention, and laying aside all prejudicate opinions, not to pass your censure against me before you have herd all that I will say.
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If ye cōdemne this doctrine as erronious because to you it seemeth strange, and you do not sufficiently conceiue it (I speak to the vnlearned) then do you measure Gods truth by your owne errour, the power of God by your own weaknes, the depth of gods wisdome by the shallownes of your owne reach.
If you condemn this Doctrine as erroneous Because to you it seems strange, and you do not sufficiently conceive it (I speak to the unlearned) then do you measure God's truth by your own error, the power of God by your own weakness, the depth of God's Wisdom by the shallowness of your own reach.
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Vrsinus before his Catechisme, alledgeth sixe reasons why mē reading the scriptures (albeit learned) yet vnderstand thē not, whereof one is preiudice, tenne why reading they profit but a litle, whereof fiue are these:
Ursinus before his Catechism, allegeth sixe Reasons why men reading the Scriptures (albeit learned) yet understand them not, whereof one is prejudice, tenne why reading they profit but a little, whereof fiue Are these:
ignorance of the true drift and scope of that which they read, they follow not the analogie of faith, they conteine not themselues within the bounds of diuinitie, they contemne the iudgement of the Interpreters, they stand too peremptorily vpō the bare word and letter.
ignorance of the true drift and scope of that which they read, they follow not the analogy of faith, they contain not themselves within the bounds of divinity, they contemn the judgement of the Interpreters, they stand too peremptorily upon the bore word and Letter.
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the right vnderstanding of the Text, consisteth much in the true reading of the same; for, if ye mistake in reading, ye cannot but faile in vnderstanding.
the right understanding of the Text, Consisteth much in the true reading of the same; for, if you mistake in reading, you cannot but fail in understanding.
and not with preiudice, as condemning me because Beza and Melancthon and others are of a contrarie opinion, to waigh well the true drift of our Sauiour in this Text, to follow analogiam fidei & loci, the analogie of faith in generall,
and not with prejudice, as condemning me Because Beza and Melanchthon and Others Are of a contrary opinion, to weigh well the true drift of our Saviour in this Text, to follow analogiam fidei & loci, the analogy of faith in general,
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and of this place in particular, to cōteìn your selues within the bounds of diuinitie, that ye harken to the Interpreters, I meane the auntient Fathers which were nearest to Christ, and farthest from corruption:
and of this place in particular, to conteìn your selves within the bounds of divinity, that you harken to the Interpreters, I mean the ancient Father's which were nearest to christ, and farthest from corruption:
as it is verie common in the Greeke & Hebrew, so it is commonly supplied by the learned Reader and Translator, by addition of words to make the sence perfect, as Daniel did.
as it is very Common in the Greek & Hebrew, so it is commonly supplied by the learned Reader and Translator, by addition of words to make the sense perfect, as daniel did.
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& yet where the originall Text is obscure and vnperfect like vnto this, somewhat must be added out of Gods word, which by the circumstances of the place & very cōnectiō and coherence of it, doth appeare to be necessarily vnderstood,
& yet where the original Text is Obscure and unperfect like unto this, somewhat must be added out of God's word, which by the Circumstances of the place & very connection and coherence of it, does appear to be necessarily understood,
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And least this kinde of reading the scriptures should seeme straunge and insolent, Beza in his Latine translation of the new Testament dooth the like, not in so fewe as an hundred places, wee will instance for example sake.
And lest this kind of reading the Scriptures should seem strange and insolent, Beza in his Latin Translation of the new Testament doth the like, not in so few as an hundred places, we will instance for Exampl sake.
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Which addition is necessarily vnderstood by the circumstances of the place, for in the next verse going before, hee shewed that the day of Christ was not so neare as the Thessalonians supposed,
Which addition is necessarily understood by the Circumstances of the place, for in the next verse going before, he showed that the day of christ was not so near as the Thessalonians supposed,
and so according to the office of a faithfull Trāslator, maketh that plaine in the translation which was obscure, by reason of the Elleipsis in the originall,
and so according to the office of a faithful Translator, makes that plain in the Translation which was Obscure, by reason of the Ellipsis in the original,
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I say vnto you, that according to the permission of Moyses, He that putteth away his Wife vnlesse it be for whoordome, committeth adulterie, and if he marrie an other, he committeth adulterie:
I say unto you, that according to the permission of Moses, He that putteth away his Wife unless it be for whoordome, Committeth adultery, and if he marry an other, he Committeth adultery:
as when one is nocent and the other innocent, diuorcement were lawfull, whereas it is vniuersall that no diuorcement is lawfull, be the case whatsoeuer, or the persons whosoeuer.
as when one is nocent and the other innocent, divorcement were lawful, whereas it is universal that no divorcement is lawful, be the case whatsoever, or the Persons whosoever.
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Wherfore according to that which I haue deliuered vnto you, I diuide my text, as it naturally diuideth it selfe, into three propositions, the first beeing as a text, the other two as a glosse or exposition;
Wherefore according to that which I have Delivered unto you, I divide my text, as it naturally Divideth it self, into three propositions, the First being as a text, the other two as a gloss or exposition;
for I neede not, and if we cōtent our selues with the bare, naked and imperfect words of the Greeke text, which the aduersary vseth for his best and onely aduantage, no diuorcement can be prooued ot of them.
for I need not, and if we content our selves with the bore, naked and imperfect words of the Greek text, which the adversary uses for his best and only advantage, no divorcement can be proved It of them.
Will you therefore conclude against S. Ambrose that Theodosius the Emperour which did beleeue and was not baptised, was not saued? The holy Ghost saith:
Will you Therefore conclude against S. Ambrose that Theodosius the Emperor which did believe and was not baptised, was not saved? The holy Ghost Says:
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and that shee was the mother of other children? and that after the birth of Christ, Ioseph and Mary came together? Our Sauiour saith, I will be with you till the end of the world.
and that she was the mother of other children? and that After the birth of christ, Ioseph and Marry Come together? Our Saviour Says, I will be with you till the end of the world.
will you therefore conclude that Christ shall leaue vs after the end of the world? or cease to sit on his fathers right hand after his enemies are subdued? You will aske me then, if these words:
will you Therefore conclude that christ shall leave us After the end of the world? or cease to fit on his Father's right hand After his enemies Are subdued? You will ask me then, if these words:
(Except it be for fornication) be no exception, but meerely Idle, why doth our Sauiour vse them? or how can it stand with the nature of the holy Ghost to speake idlely? These words are not idle,
(Except it be for fornication) be no exception, but merely Idle, why does our Saviour use them? or how can it stand with the nature of the holy Ghost to speak idly? These words Are not idle,
why did our Sauiour put in this caution, saying, except it be for fornication? Why did he not say rather absolutely, that he which putteth away his wife and marrieth an other committeth adulterie? Quiae dominus illud quod grauius adulteriū est commemorare voluit quam id quod est minus,
why did our Saviour put in this caution, saying, except it be for fornication? Why did he not say rather absolutely, that he which putteth away his wife and Marrieth an other Committeth adultery? since dominus illud quod Gravius adulteriū est commemorare voluit quam id quod est minus,
nam grauius adulteriū est pudicâ vxore dimissa aliā ducere quàm impudicâ, vt Iacobi quarto, sciēti bonū facere & non facienti peccatum est illi, nūquid idcirco peccatum est illi qui nescit bonū facere &,
nam Gravius adulteriū est pudicâ vxore Dimissa aliā ducere quàm impudicâ, vt James quarto, sciēti bonū facere & non facienti peccatum est illi, nūquid Idcirco peccatum est illi qui nescit bonū facere &,
Wil you therfore cōclude, that to him which knoweth not how to doo wel, & therfore doth it not, to him it is no sin? Both are sins, that greater and this lesser,
Will you Therefore conclude, that to him which Knoweth not how to do well, & Therefore does it not, to him it is no since? Both Are Sins, that greater and this lesser,
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These words of our Sauiour (except it be for fornication) do shew that the drift of our Sauiour was two-folde, to shew what was supposed to be lawfull by the permissiō of Moses, & what was indeed lawful according to the word of God,
These words of our Saviour (except it be for fornication) do show that the drift of our Saviour was twofold, to show what was supposed to be lawful by the permission of Moses, & what was indeed lawful according to the word of God,
for they affoord two seueral constructions, secundum permissionē Mosaicam & veritatē euangelicā according to the permissiō of Moses, and the truth of the Gospell, according to Moses his permission, which was a man,
for they afford two several constructions, secundum permissionē Mosaicam & veritatē euangelicā according to the permission of Moses, and the truth of the Gospel, according to Moses his permission, which was a man,
and did like a man, diuorcement was permitted, onely in case of adulterie, but according to the immutable and incorrupt veritie of the scriptures, Christ denieth diuorcement to be lawfull,
and did like a man, divorcement was permitted, only in case of adultery, but according to the immutable and incorrupt verity of the Scriptures, christ Denieth divorcement to be lawful,
marke vpon what occasion our Sauiour doth say these things vnto them? conferre the beginning of the Dialogue or conference of the Pharisies and our Sauiour, with the end of the same, and his purpose will appeare.
mark upon what occasion our Saviour does say these things unto them? confer the beginning of the Dialogue or conference of the Pharisees and our Saviour, with the end of the same, and his purpose will appear.
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Wherevpon doth our Sauiour deliuer this definitiue sentence concerning diuorcement vnto them, but vpon their falsifying and belying the words of Moses, which hee restoreth to the true sence and meaning thereof? In the beginning of the cōference, the Pharisies asked Christ tempting him & saying:
Whereupon does our Saviour deliver this definitive sentence Concerning divorcement unto them, but upon their falsifying and belying the words of Moses, which he restoreth to the true sense and meaning thereof? In the beginning of the conference, the Pharisees asked christ tempting him & saying:
first from the nature of marriage, that which is but one cannot be diuided, vnitas est indiuisibilis, but the man and wife are one; therefore they cannot be diuided.
First from the nature of marriage, that which is but one cannot be divided, vnitas est indiuisibilis, but the man and wife Are one; Therefore they cannot be divided.
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For we are not to regard the receiued errour of the Iewes, but the truth of Iesus Christ ▪ as Ignatius saith ad Philadelp. Vrsinus Doctr. Christ. 2. parte, in 7. praecep.
For we Are not to regard the received error of the Iewes, but the truth of Iesus christ ▪ as Ignatius Says and Philadelphia. Ursinus Doctrine christ. 2. part, in 7. Precept.
Sub adulterio prohibentur omnia vitia castitati contraria, & corum cognatae species, causae, occasiones, effectus, antecedentia, consequentia. Antiquitas mea Iesus Christus est. My antiquitie is Iesus Christ.
Sub Adultery prohibentur omnia Vices castitati contraria, & corum cognatae species, causae, Occasiones, effectus, antecedentia, consequentia. Antiquitas mea Iesus Christus est. My antiquity is Iesus christ.
And S. Ambrose: de virginibus: Nos noua quae Christus non docuit iure damnamus, quoniam via fidelibus Christus est, si ergo Christus non docuit quod docemus, nos illud detestabile iudicamus.
And S. Ambrose: de virginibus: Nos noua Quae Christus non Doctrine iure Damnamus, quoniam via fidelibus Christus est, si ergo Christus non Doctrine quod docemus, nos illud detestabile iudicamus.
It were very hard if our Sauiour hauing thus pronounced diuorcement to bee vnlawfull and repugnant to Gods institution, should in this text being the next verse following after, contradict himselfe and allowe it to be lawful.
It were very hard if our Saviour having thus pronounced divorcement to be unlawful and repugnant to God's Institution, should in this text being the next verse following After, contradict himself and allow it to be lawful.
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Is it lawfull for a man to put away his wife for any fault? Our Sauiour doth lay before them their errour, affirming that Moses in that place which they alleadge, did not permit diuorcement for any cause but onely for one cause,
Is it lawful for a man to put away his wife for any fault? Our Saviour does lay before them their error, affirming that Moses in that place which they allege, did not permit divorcement for any cause but only for one cause,
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but filth is according to the Hebrew phrase adulterie, as it appeareth by the fourth verse of the same Chapter, where whoordome is called by the generall name of filth.
but filth is according to the Hebrew phrase adultery, as it appears by the fourth verse of the same Chapter, where whoordome is called by the general name of filth.
some Diuines do grossely mistake the sence thereof, affirming these words to include partly a commaundement, according to the words of the Pharisies, partly a tolleratiō according to the words of Christ;
Some Divines do grossly mistake the sense thereof, affirming these words to include partly a Commandment, according to the words of the Pharisees, partly a toleration according to the words of christ;
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If a man take a wife and shee finde no fauour in his eyes, because he hath espied filth in her, in so much that he do giue her a Bill of diuorcement, &c. Here is no such commaundement,
If a man take a wife and she find no favour in his eyes, Because he hath espied filth in her, in so much that he do give her a Bill of divorcement, etc. Here is no such Commandment,
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but onely a supposition, if he doo giue her a Bill of diuorcement, (because vnlesse the Bill were first giuen, the diuorcement was not tollerated) so that Moses is so farre from commaunding, that he doth not so much as tollerate it in expresse words,
but only a supposition, if he do give her a Bill of divorcement, (Because unless the Bill were First given, the divorcement was not tolerated) so that Moses is so Far from commanding, that he does not so much as tolerate it in express words,
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onely he commaundeth this, that after it is done, if the woman after her departure marrie an other, that then shee shall not returne to her first husband againe.
only he commandeth this, that After it is done, if the woman After her departure marry an other, that then she shall not return to her First husband again.
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And, whereas some Diuines take it prò concesso, as a thing graunted, that the formall writing a Bill of diuorcement, did ratifie the diuorcement & make an act lawfull, it is cleane contrary.
And, whereas Some Divines take it prò concesso, as a thing granted, that the formal writing a Bill of divorcement, did ratify the divorcement & make an act lawful, it is clean contrary.
You will say then, if the Bill could not adde strength to the diuorcement to make it good, why was it giuen? S. Augustine answereth, that a Bill of diuorcement was first deuised to shewe the Iewes how vngodly a thing diuorcement was,
You will say then, if the Bill could not add strength to the divorcement to make it good, why was it given? S. Augustine Answers, that a Bill of divorcement was First devised to show the Iewes how ungodly a thing divorcement was,
for as much as it was lawful for none to write Bills of diuorcement, but onely the Scribes and learned Doctors of the Lawe, to whom onely it appertained by their office, scribere sacras liter as to write in the holy tongue,
for as much as it was lawful for none to write Bills of divorcement, but only the Scribes and learned Doctors of the Law, to whom only it appertained by their office, Scribere sacras liter as to write in the holy tongue,
when the plaintiue resorted to the Scribes office to haue the Bill drawne, the Scribe was first to lay open to the partie grieued the vnlawfulnesse of such proceedings,
when the plaintive resorted to the Scribes office to have the Bill drawn, the Scribe was First to lay open to the party grieved the unlawfulness of such proceedings,
and to take better deliberation, and repaire to the office some other time, to trie if the partie grieued could by such delayes be better aduised in colde bloud.
and to take better deliberation, and repair to the office Some other time, to try if the party grieved could by such delays be better advised in cold blood.
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Tremelius in his notes vpon this place, obserueth these foure things: First, that this tolleratiō of which we spake, did extend onely to that time present,
Tremelius in his notes upon this place, observeth these foure things: First, that this toleration of which we spoke, did extend only to that time present,
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when they were in the wildernesse, and not to be endured after they should liue vnder a setled estate in the land of Canaan, because it is written in the fourth verse of that Chapter, Thou shalt not suffer the land to sinne, which the Lord shall giue thee to inherit;
when they were in the Wilderness, and not to be endured After they should live under a settled estate in the land of Canaan, Because it is written in the fourth verse of that Chapter, Thou shalt not suffer the land to sin, which the Lord shall give thee to inherit;
but that the Iewes liuing then not by precept but by example, not of the godly, but of the wicked, learned poligamy of their fathers, of which the first was Lamech, and diuorcement of the Aegyptians, which were Infidels.
but that the Iewes living then not by precept but by Exampl, not of the godly, but of the wicked, learned polygamy of their Father's, of which the First was Lamech, and divorcement of the egyptians, which were Infidels.
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but onely of the Iewes in particular, which could not by any arguments be perswaded to renounce the poligamy of their auncestors, or diuorcement of the Aegyptians.
but only of the Iewes in particular, which could not by any Arguments be persuaded to renounce the polygamy of their Ancestors, or divorcement of the egyptians.
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For when hee hadde shewed howe impossible it was, that there should be either vacuum or infinitum, yet defined them both, onely supposing those things to bee, which the nature of things doth not afforde. In like maner I say:
For when he had showed how impossible it was, that there should be either vacuum or infinitum, yet defined them both, only supposing those things to be, which the nature of things does not afford. In like manner I say:
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Diuortium est non ens; diuorcement is a thing which is not, nor cannot bee, and that the Iewes did diuorce their wiues onely in their grosse imaginations,
Diuortium est non ens; divorcement is a thing which is not, nor cannot be, and that the Iewes did divorce their wives only in their gross Imaginations,
so that when they thought they were at Dothan, their eyes being opened they found that they were in Samaria: and as Adam, when he thought to hide himselfe from God in the thicket, was still in his presence:
so that when they Thought they were At Dothan, their eyes being opened they found that they were in Samaria: and as Adam, when he Thought to hide himself from God in the thicket, was still in his presence:
but supposing that to bee which cannot bee, I will define diuorcement out of the scriptures, to prooue that there can be no diuorcement. Our Sauiour saith:
but supposing that to be which cannot be, I will define divorcement out of the Scriptures, to prove that there can be no divorcement. Our Saviour Says:
In which words, is conteined the definition of diuorcement, Diuortium est seperatio viri & coni•gis authoritate humanâ qui coniuncti sūt authoritate diuinâ.
In which words, is contained the definition of divorcement, Diuortium est seperatio viri & coni•gis authoritate humanâ qui coniuncti sūt authoritate diuinâ.
that mans errour should make an vnitie to be a number, an indiuisible thing to be diuided, truth to be no truth, marriage to be no marriage, something to be nothing, set thē at libertie which in nature do, & must continue bound.
that men error should make an unity to be a number, an indivisible thing to be divided, truth to be no truth, marriage to be no marriage, something to be nothing, Set them At liberty which in nature do, & must continue bound.
Our Sauiour Christ hath thus defined diuorcemēt as you haue heard, and out of his owne definition of diuorcement, hath argued to prooue that there can be no diuorcement;
Our Saviour christ hath thus defined divorcement as you have herd, and out of his own definition of divorcement, hath argued to prove that there can be no divorcement;
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Matrimonium est legitima & in dissolubilis coniunctio vnius maris & vnius faeminae. Marriage is a lawfull and indissoluble ioyning together of one man and one woman.
Matrimonium est Legitimate & in dissolubilis Coniunctio Unius maris & Unius faeminae. Marriage is a lawful and indissoluble joining together of one man and one woman.
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hee forgetteth himselfe in the next tract after, where hee affirmeth that for adulterie a man may put away his wife and marry an other, that if a man bee boysterous, froward, cyclopicall, barbarous to his wife,
he forgetteth himself in the next tract After, where he Affirmeth that for adultery a man may put away his wife and marry an other, that if a man be boisterous, froward, cyclopical, barbarous to his wife,
if hee bee crabbed, rogish, the wife may put him away and marry an other: that if hee neglect his family, the Magistrate may warrant her to marry an other.
if he be crabbed, rogish, the wife may put him away and marry an other: that if he neglect his family, the Magistrate may warrant her to marry an other.
or be reconciled vnto her husband: In which words, where hee saith: first, let not the wife depart, secondly, if she depart, let her remaine vnmarried;
or be reconciled unto her husband: In which words, where he Says: First, let not the wife depart, secondly, if she depart, let her remain unmarried;
the second, if vnhappily it followe, that for the incontinencie of the one partie, the other partie be grieued and cannot be reconciled vnlesse they depart,
the second, if unhappily it follow, that for the incontinency of the one party, the other party be grieved and cannot be reconciled unless they depart,
The third, if the wife be an adulteresse woman, because it is a publike scandall, he may by the publike magistrate be seperated from his wife for her chastisement vntill shee shew manifest tokens of amendment.
The third, if the wife be an adulteress woman, Because it is a public scandal, he may by the public magistrate be separated from his wife for her chastisement until she show manifest tokens of amendment.
so againe, there be seuen exceptions which debarre the Magistrate from graunting any seperation from bedde and boord, although incontinencie be euidently prooued:
so again, there be seuen exceptions which debar the Magistrate from granting any separation from Bed and board, although incontinency be evidently proved:
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if by plaine and simple ouersight shee bee deceiued, taking one for an other, as Iacob was when Laban put Leah in his bedde in steed of Rachel: if the woman by great presumptions in lawe,
if by plain and simple oversight she be deceived, taking one for an other, as Iacob was when Laban put Leah in his Bed in steed of Rachel: if the woman by great presumptions in law,
and the generall view of the world, supposing her husband by his long absence to be dead, doo by publike allowance without guilt of conscience marry an other:
and the general view of the world, supposing her husband by his long absence to be dead, do by public allowance without guilt of conscience marry an other:
if hee by refusing to accompany with her hath abused her weaknesse and so giuen her occasion to fall, he cannot with a good conscience be a plaintiue against her:
if he by refusing to accompany with her hath abused her weakness and so given her occasion to fallen, he cannot with a good conscience be a plaintive against her:
that is, if he haue bene incontinent as well as she, as our Sauiour wrote with his finger in the dust concerning the woman taken in the act of adulterie:
that is, if he have be incontinent as well as she, as our Saviour wrote with his finger in the dust Concerning the woman taken in the act of adultery:
Nihil iniquius quàm fornicationis causâ dimittere vxorem qui & ipse cōuincitur fornicari, cap. 1. ex Aug. dè ser. in monte. occurrit enim illud: qui alterū iudicas teipsum condemnas.
Nihil iniquius quàm fornicationis causâ Dimittere vxorem qui & ipse cōuincitur fornicari, cap. 1. ex Aug. dè ser. in monte. occurrit enim illud: qui alterū iudicas teipsum condemnas.
Nothing can lesse stand with iustice then that an adulterer should put away an adulteresse, for in iudging her, according to the rule of the Apostle he condemneth himselfe;
Nothing can less stand with Justice then that an adulterer should put away an adulteress, for in judging her, according to the Rule of the Apostle he Condemneth himself;
he which will haue his wife to be Sara, himselfe must be Abraham; he which will haue his wife to be Rebecca, himselfe must be Isaac; he which will haue his wife to bee Rachel, himselfe must bee Iacob; hee which will haue his wife to bee Elizabeth, himselfe must bee Zachary. And I counsell all hard-hearted husbands, which seeke diuorcement from their wiues, to consider if they themselues haue not bene some occasion of that euill which they lay to their charge? whether compensation may iustly be pleaded against them or not? and to remember the story of Iudah, which iudged his daughter in lawe Thamar worthy of death for playing the harlot, whom he himselfe had defiled, not knowing her because her maske was on her face,
he which will have his wife to be Sarah, himself must be Abraham; he which will have his wife to be Rebecca, himself must be Isaac; he which will have his wife to be Rachel, himself must be Iacob; he which will have his wife to be Elizabeth, himself must be Zachary. And I counsel all hardhearted Husbands, which seek divorcement from their wives, to Consider if they themselves have not be Some occasion of that evil which they lay to their charge? whither compensation may justly be pleaded against them or not? and to Remember the story of Iudah, which judged his daughter in law Tamar worthy of death for playing the harlot, whom he himself had defiled, not knowing her Because her mask was on her face,
But the positiue lawe which God prescribed to man in his creation was this, that hee should during life cleaue vnto that wife which he hath at the first taken vnto him.
But the positive law which God prescribed to man in his creation was this, that he should during life cleave unto that wife which he hath At the First taken unto him.
and bring him backe againe to his maister, so when a woman leaueth her husband, the lawe of Matrimony is as a chaine to draw her back againe to her husband, to lay adultry to her charge for her departure,
and bring him back again to his master, so when a woman Leaveth her husband, the law of Matrimony is as a chain to draw her back again to her husband, to lay adultery to her charge for her departure,
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The grounds are laid downe alreadie in the handling of the first proposition, so that it shal be sufficient in the second to answere the reasons of them which maintain cōtrary doctrine,
The grounds Are laid down already in the handling of the First proposition, so that it shall be sufficient in the second to answer the Reasons of them which maintain contrary Doctrine,
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Christ being asked what he held concerning that diuorcement, which in his daies was in vse & practise among the Iewes, which was not only a seperation frō bed and boord,
christ being asked what he held Concerning that divorcement, which in his days was in use & practise among the Iewes, which was not only a separation from Bed and board,
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To which I answere, that as Beza alleadgeth, so our sauiour Christ did speak of that diuorce mēt, which was thē practised & vnderstood to be a dissolution of marriage,
To which I answer, that as Beza allegeth, so our Saviour christ did speak of that divorce meant, which was them practised & understood to be a dissolution of marriage,
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so that this argument is a fallacie called petitio principij, and he disputeth ex non coucessis, taking that as graunted which from the beginning we haue denied:
so that this argument is a fallacy called petitio principij, and he disputeth ex non coucessis, taking that as granted which from the beginning we have denied:
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and of this place, contrary to the iudgement of the soundest Fathers, the Canon lawe, the practice of Christ his Church, from the Apostles vntill his owne time,
and of this place, contrary to the judgement of the soundest Father's, the Canon law, the practice of christ his Church, from the Apostles until his own time,
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Interueniente diuortio, non abeletur cōfaederatio nuptialis, it a vt si coniuges sint seperati, cùm illis adulterium committant, quibus etiam fuerint post repudium copulati.
Interueniente diuortio, non abeletur cōfaederatio nuptialis, it a vt si Conjuges sint seperati, cùm illis adulterium committant, quibus etiam fuerint post repudium copulati.
placuit secundum euangelicam & apostolicam doctrinam, Mil•uitan cap. 17. vt ne { que } dimissus àb vxore nèc dimissa à marito, alteri cōiungantur, sèd it à maneant, aut sibi reconcilientur.
Placuit secundum euangelicam & apostolicam Doctrinam, Mil•uitan cap. 17. vt ne { que } dimissus àb vxore nèc Dimissa à marito, Alteri cōiungantur, sèd it à maneant, Or sibi reconcilientur.
but if when diuorcement is graunted, yet the plaintiue which hath sued the diuorce, shall be restrained from marriage, he must either be in daunger of burning in lust,
but if when divorcement is granted, yet the plaintive which hath sued the divorce, shall be restrained from marriage, he must either be in danger of burning in lust,
why cannot the husband as well conteine in case of adulterie as of sicknesse? and where Beza replieth that the case is different betweene a diseased person whom the hand of God hath afflicted,
why cannot the husband as well contain in case of adultery as of sickness? and where Beza Replieth that the case is different between a diseased person whom the hand of God hath afflicted,
hee asketh (whereas S. Augustine saith the man is bound to forgiue his wife vppon repentance) what if her repentance bee but fayned? and what if after forgiuenesse there bee a relapse into adulterye againe? why should a Christian bee bounde to such an inconuenience? I answere, that whereas hee thinketh it an hard condition for a man to forgiue his wife vppon repentance, beeing not assured whether shee repent vnfainedly or no;
he asks (whereas S. Augustine Says the man is bound to forgive his wife upon Repentance) what if her Repentance be but feigned? and what if After forgiveness there be a relapse into adultery again? why should a Christian be bound to such an inconvenience? I answer, that whereas he Thinketh it an hard condition for a man to forgive his wife upon Repentance, being not assured whither she Repent unfeignedly or no;
and to bee receiued againe into the congregation of the faithfull: hee which is to pronounce absolution cannot iudge of the contrition of the inward man,
and to be received again into the congregation of the faithful: he which is to pronounce absolution cannot judge of the contrition of the inward man,
Cur adhùc deputamus adulteros vèl baptismo lotos vel paenitenta sanatos? Doth it seeme an hard condition to thee to be reconciled to thy adulterous wife? If it seeme difficult, then faith is wanting:
Cur adhùc deputamus Adulterers vèl Baptismo lotos vel paenitenta sanatos? Does it seem an hard condition to thee to be reconciled to thy adulterous wife? If it seem difficult, then faith is wanting:
In the olde Lawe men were frobidden to receiue such women as were polluted by adulterie, beeing so hainous offence as it could not be cleansed by sacrifice,
In the old Law men were frobidden to receive such women as were polluted by adultery, being so heinous offence as it could not be cleansed by sacrifice,
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Quis non videt ignoscere debere maritum cui ignouisse videt Dominum? shal not the husband forgiue her whom Christ hath forgiuen? or esteeme her as polluted whom the bloud of Christ hath cleansed? Quibus hoc Christi factum displicet, hos non seueros castitas fecit,
Quis non videt ignoscere Debere maritum cui ignouisse videt Dominum? shall not the husband forgive her whom christ hath forgiven? or esteem her as polluted whom the blood of christ hath cleansed? Quibus hoc Christ factum displicet, hos non seueros Castitas fecit,
& a licito illâ peccante supplicio, & ab illicito illâ viuente coniugio, quum eni•• vtrum { que } secundum legam Christi sit illicitum, siuè adulteram occidere, siuè illâ viuente aliam ducere, ab vtro { que } est abstinendum, nec illicitum prò illicito faciendum.
& a licito illâ peccante Supplicio, & ab illicito illâ viuente coniugio, Whom eni•• Utum { que } secundum legam Christ sit illicitum, siuè adulteram occidere, siuè illâ viuente aliam ducere, ab vtro { que } est abstinendum, nec illicitum prò illicito faciendum.
That which he alleadgeth against vs, maketh most of all for vs, the restraining of marriage after diuorcement is so farre from giuing occasion to be vnchaste,
That which he allegeth against us, makes most of all for us, the restraining of marriage After divorcement is so Far from giving occasion to be unchaste,
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for who seeth not that if they which bee diuorced may marry againe, when husbands and wiues are weary one of an other, they will confesse adultry that they may be diuorced & mary others?
for who sees not that if they which bee divorced may marry again, when Husbands and wives Are weary one of an other, they will confess adultery that they may be divorced & marry Others?
This also maketh for vs, for the fathers in that councell were so farre from allowing the second marriage, that they withstood it two wayes, praecepto & consilio, both by commaundement, and also by aduice:
This also makes for us, for the Father's in that council were so Far from allowing the second marriage, that they withstood it two ways, praecepto & consilio, both by Commandment, and also by Advice:
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by aduice, because they vsed perswasion to the contrary, hauing power of themselues by their decree to haue made it lawfull, had they not held it according to the word of God to be vnlawfull.
by Advice, Because they used persuasion to the contrary, having power of themselves by their Decree to have made it lawful, had they not held it according to the word of God to be unlawful.
In which words, what doth Epiphanius say more then wee haue saide already, that the Church hath sometimes tolerated thē which haue put away one wife and married an other:
In which words, what does Epiphanius say more then we have said already, that the Church hath sometime tolerated them which have put away one wife and married an other:
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which practise if it were honest, and iust, & consonant to Gods word, what needed a tolleration? Moses had not bene said to haue tollerated diuorcement, other Magistrates vsurie, other stewes, other drunkennesse,
which practice if it were honest, and just, & consonant to God's word, what needed a toleration? Moses had not be said to have tolerated divorcement, other Magistrates Usury, other Stews, other Drunkenness,
As for Melancthon which affirmeth that if the husband be vnkinde to his wife, and neglect the care of his family, the Christian Magistrate may warrant her to marry an other:
As for Melanchthon which Affirmeth that if the husband be unkind to his wife, and neglect the care of his family, the Christian Magistrate may warrant her to marry an other:
For soundnesse of reason, testimony of scriptures, grounds of diuinitie, he can haue none in the fauour of so monstrous an opinion, neither doth he alledge any.
For soundness of reason, testimony of Scriptures, grounds of divinity, he can have none in the favour of so monstrous an opinion, neither does he allege any.
Illud qui dimissam duxerit maechatur, quo modo verum esse potest? nisi quia ea quam duxit vxor, aliena est priori marito à quô dimissae est adhuc viuenti? sienim suae, non alienae vxori miscetur, tùm non maechatur, at maechatur,
Illud qui Dimissam duxerit maechatur, quo modo verum esse potest? nisi quia ea quam duxit vxor, Aliena est priori marito à quô dimissae est Adhoc viuenti? sienim suae, non Alien vxori miscetur, tùm non maechatur, At maechatur,
ergo aliena est cui miscetur, si antèm aliena est, tùm non cessat illius essa vxor à quo dimissa est, si autem cessat, tum huius alterius est cui nupsit, et si huius, tùm non maechus iudicandus est sed maritus. That saying of our Sauiour:
ergo Aliena est cui miscetur, si antèm Aliena est, tùm non cessat Illius essa vxor à quo Dimissa est, si autem cessat, tum Huius alterius est cui nupsit, et si Huius, tùm non maechus iudicandus est sed Maritus. That saying of our Saviour:
A seruant hath more libertie in the bondage of his seruice, then a woman in the freedome of her wedlocke, hee may chaunge maisters, shee may not chaunge husbands, while her first husband liueth.
A servant hath more liberty in the bondage of his service, then a woman in the freedom of her wedlock, he may change masters, she may not change Husbands, while her First husband lives.
and burdens which shall be laide vppon a Christian kingdome. They which be married, wil vpon their discontentments commit fornication that they may be vnmarried,
and burdens which shall be laid upon a Christian Kingdom. They which be married, will upon their discontentments commit fornication that they may be unmarried,
Qui mulierem praetèr fornicationém dimissam ducit maechatur, nō ideò maechari negamus qui eāducit quae proptèr fornicationē dimissa est, vter { que } enim est maechus, qui ob fornicationem dimittit & aliam ducit,
Qui mulierem praetèr fornicationém Dimissam Ducit maechatur, nō ideò maechari negamus qui eāducit Quae proptèr fornicationē Dimissa est, Uter { que } enim est maechus, qui ob fornicationem Dimittit & aliam Ducit,
Est qui maechatur vxore dimissa alteram ducens, & est qui hoc faciens non maechatur, quū euangèlium dicat omnem maechari qui hoc facit? Who is man that hee should distinguish more subtilly then the holy Ghost hath distinguished? saying:
Est qui maechatur vxore Dimissa Another ducens, & est qui hoc Faciens non maechatur, quū euangèlium dicat omnem maechari qui hoc facit? Who is man that he should distinguish more subtly then the holy Ghost hath distinguished? saying:
some men which put away their wiues and marry are adulterers, and others are not, when S. Marke and S. Luke being expositors of S. Mathew, shewe that all are adulterers which marry them which are put away, bee the cause of their diuorcement whatsoeuer? Neither can this answere of Beza satisfie, that in Geneua adultery is punished with death,
Some men which put away their wives and marry Are Adulterers, and Others Are not, when S. Mark and S. Luke being expositors of S. Matthew, show that all Are Adulterers which marry them which Are put away, be the cause of their divorcement whatsoever? Neither can this answer of Beza satisfy, that in Geneva adultery is punished with death,
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for then what needeth diuorcement? If when the man hath put away his wife for adultery, the Magistrate doo put her to death, the case is cleare, he may marry againe:
for then what needs divorcement? If when the man hath put away his wife for adultery, the Magistrate do put her to death, the case is clear, he may marry again:
But many Christian Lands haue no such lawe as to punish adulterie with death, neither are Christians bound to take examples by Iewes and Turkes which did, and do the same.
But many Christian Lands have no such law as to Punish adultery with death, neither Are Christians bound to take Examples by Iewes and Turkes which did, and do the same.
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It doth not make against vs that by the lawe of God adultery was punished with death among the Iewes, no more then that by the Iawe of God, theft was not punished with death among the Iewes,
It does not make against us that by the law of God adultery was punished with death among the Iewes, no more then that by the Jaw of God, theft was not punished with death among the Iewes,
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It was not lawfull among the Iewes to gather the glaynings of their owne haruest, nor to let the bodies of them which are hanged to hang all night to sowe two sorts of graine together as Wheat and Rye in one field, for Christians these things are lawful.
It was not lawful among the Iewes to gather the glaynings of their own harvest, nor to let the bodies of them which Are hanged to hang all night to sow two sorts of grain together as Wheat and Rye in one field, for Christians these things Are lawful.
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God gaue three lawes vnto the Iewes, one moral which remaineth stil in force among all nations the second ceremoniall, which was abrogated by the death of Christ:
God gave three laws unto the Iewes, one moral which remains still in force among all Nations the second ceremonial, which was abrogated by the death of christ:
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and therefore bindeth not vs to obey it which be Christians. But S. Hierome saith: Omnes occasiones Apostolus amputaens •partè definit viu•nte viro adulteram asse mulierem si alteri nupserit.
and Therefore binds not us to obey it which be Christians. But S. Jerome Says: Omnes Occasiones Apostles amputaens •partè definite viu•nte viro adulteram Ass mulierem si Alteri nupserit.
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The Apostle preuenteth all qu••kes and euasions, setting it downe as a positiue doctrine, that what woman soeuer marrieth while her first husband liueth, she committeth adultery:
The Apostle preventeth all qu••kes and evasions, setting it down as a positive Doctrine, that what woman soever Marrieth while her First husband lives, she Committeth adultery:
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And S. Angustine: Licitè dimittitur coniux proptèr causam fornicationis, sed manet vinculū prioris proptèr quod reus sit adulterij qui dimissam duxerit, etiā ob causam fornicationis.
And S. Augustine: Licitè dimittitur coniux proptèr Causam fornicationis, sed manet vinculū prioris proptèr quod Rhesus sit adulterij qui Dimissam duxerit, etiā ob Causam fornicationis.
why then hast thou taken Vrias his wife? Innocentius the third maketh answere, that Dauid and the Patriarkes hadde by particular dispensation from God, multitude of wiues,
why then hast thou taken Vrias his wife? Innocentius the third makes answer, that David and the Patriarchs had by particular Dispensation from God, multitude of wives,
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euen as Iacob tolde a lye, the Israelites robbed the Aegyptians, Sampson murthered the Philistines, the Leuites compassed the walles of Iericho, with their Trumpets of Rammes hornes vpon the Sabaoth day,
even as Iacob told a lie, the Israelites robbed the egyptians, Sampson murdered the philistines, the Levites compassed the walls of Jericho, with their Trumpets of Rams horns upon the Sabaoth day,
If a man take a wife, and shee finde no fauour in his eies, because he hath espied filthinesse in her, in so much that he doo giue ger a Bill of diuorcement,
If a man take a wife, and she find no favour in his eyes, Because he hath espied filthiness in her, in so much that he do give her a Bill of divorcement,
and she marry an other, and her second husband diuorce her in like maner, or die, let her not returne to her first husband againe, after shee is defiled.
and she marry an other, and her second husband divorce her in like manner, or die, let her not return to her First husband again, After she is defiled.
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In the sixt of the Sabaoth, the 12. of the moneth of Adar, the yeare of the creation of the world, 5306. in the Citie of Cremona, lying vpon the Riuer of Poe in Italy; I Samuel Carmin, the sonne of Rabbi Daniel Saphard, doo of mine owne vuluntarie motion send away from mee, my wife Rachel, the daughter of Rabbi Ezra Parizol, and do giue her free liberty to depart whether she will, and marry whom she will:
In the sixt of the Sabaoth, the 12. of the Monn of Adar, the year of the creation of the world, 5306. in the city of Cremona, lying upon the River of Poe in Italy; I Samuel Carmine, the son of Rabbi daniel Saphard, do of mine own vuluntarie motion send away from me, my wife Rachel, the daughter of Rabbi Ezra Parizol, and do give her free liberty to depart whither she will, and marry whom she will:
I haue giuen her this Bill of diuorcement, subscribed and sealed according to the constitution of Moses and Israel, in the presence of these witnesses:
I have given her this Bill of divorcement, subscribed and sealed according to the constitution of Moses and Israel, in the presence of these Witnesses:
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it is a seperating of them by the lawe of man, which are linked together by the law of God, which is as much as the vntying of the knotte of marriage so that if the knot be vntied, both are free.
it is a separating of them by the law of man, which Are linked together by the law of God, which is as much as the untying of the knot of marriage so that if the knot be untied, both Are free.
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He which putteth away his wife, vnles it be for fornication, and taketh an other, cōmitteth adultry ▪ therefore if it be for fornication, it is no adultry.
He which putteth away his wife, unless it be for fornication, and Takes an other, Committeth adultery ▪ Therefore if it be for fornication, it is no adultery.
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He which marrieth her which is diuorced, vnles shee be diuorced for fornication, committe•h adultry ▪ therefore if he marry her which is diuorced for fornicatiō, it is no adultry.
He which Marrieth her which is divorced, unless she be divorced for fornication, committe•h adultery ▪ Therefore if he marry her which is divorced for fornication, it is no adultery.
I am a debter to all, both to the wise and the vnwise, I haue ministred already strong meate vnto thē which are men, I must now giue milk vnto them which are babes,
I am a debtor to all, both to the wise and the unwise, I have ministered already strong meat unto them which Are men, I must now give milk unto them which Are babes,
Why should a man diuorce his wife? why should hee not vpon her repentance receiue her againe after shee is put away? S. Peter w•••eth to all husbandes in this manner.
Why should a man divorce his wife? why should he not upon her Repentance receive her again After she is put away? S. Peter w•••eth to all Husbands in this manner.
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euen as they which are heires together of the grace of life, that your prayers bee not interrupted ▪ In which I obserue the generallitie that husbands must dwell with their wiues, and not depart from them:
even as they which Are Heirs together of the grace of life, that your Prayers be not interrupted ▪ In which I observe the generality that Husbands must dwell with their wives, and not depart from them:
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Wherein doth this knowledge or discretion consist? in giuing honour to the woman? why should the man giue honour to the woman? because shee is the weaker vessell.
Wherein does this knowledge or discretion consist? in giving honour to the woman? why should the man give honour to the woman? Because she is the Weaker vessel.
Why should her weaknes be so much respected, as that honour should be giuen to her fragilitie? because notwithstanding her weaknes & infirmity, she is an heire & co-heire of saluation as well as her husband,
Why should her weakness be so much respected, as that honour should be given to her fragility? Because notwithstanding her weakness & infirmity, she is an heir & coheir of salvation as well as her husband,
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The Husbandes then must dwell with their wiues, what that is, it is explaned by Saint Paul, the best expositor of Saint Peter; (Be it spoken with circumcised hearts) The husband (saith Paul) must giue due benevolence to the wife,1. Cor. •.
The Husbands then must dwell with their wives, what that is, it is explained by Saint Paul, the best expositor of Saint Peter; (Be it spoken with circumcised hearts) The husband (Says Paul) must give due benevolence to the wife,1. Cor. •.
& the wife to the husband• what that is he sheweth afterward, (let no man thinke that vncleane which the holy Ghost hath spoken) The wife hath not power ouer her owne bodie but the man;
& the wife to the husband• what that is he shows afterwards, (let no man think that unclean which the holy Ghost hath spoken) The wife hath not power over her own body but the man;
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But there must needes be more perfection in the head wherein are all the senses, vegetation & vnderstanding, thē in the bodie which hath but vegetatiō & one only sense, that is feeling;
But there must needs be more perfection in the head wherein Are all the Senses, vegetation & understanding, them in the body which hath but vegetation & one only sense, that is feeling;
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so he ought to conceale many infirmities in the woman, to deuour, and as it were swallow vp many indignities which do arise of her weakenesse. God saith:
so he ought to conceal many infirmities in the woman, to devour, and as it were swallow up many indignities which do arise of her weakness. God Says:
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If a man be suddenly taken in an offence, you which be spirituall, must restore such an•one with the spirit of meeknes, considering •est thou also be tempted, beare one an others burden ▪ 〈 ◊ 〉 fulfil the law of Christ.
If a man be suddenly taken in an offence, you which be spiritual, must restore such an•one with the Spirit of meekness, considering •est thou also be tempted, bear one an Others burden ▪ 〈 ◊ 〉 fulfil the law of christ.
The word of God hath giuen precepts of godly life vnto women, that liuing godlily as did Elizabeth, Sara, Anna, Rebecca, they might be saued, The man and wife are to liue together in the life to come, not as a man and wife,
The word of God hath given Precepts of godly life unto women, that living godlily as did Elizabeth, Sarah, Anna, Rebecca, they might be saved, The man and wife Are to live together in the life to come, not as a man and wife,
If they liue not together, theyr prayers shalbe interrupted. This reason alone is sufficient to compose and qualifie all greeuances between man & wife.
If they live not together, their Prayers shall interrupted. This reason alone is sufficient to compose and qualify all grievances between man & wife.
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And it is the maner of you Citizens when you are dead, to haue your wiues and your selues pictured vpon your graues, lifting vp your hands and praying together.
And it is the manner of you Citizens when you Are dead, to have your wives and your selves pictured upon your graves, lifting up your hands and praying together.
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If any obiect that the history is otherwise related in Marke ▪ I answere with Greg ▪ Decretal. lib. 5. Tit. 40. cap. 7. Nihil obstat narrandi diuersit as &c.
If any Object that the history is otherwise related in Mark ▪ I answer with Greg ▪ Decretal. lib. 5. Tit. 40. cap. 7. Nihil obstat narrandi diuersit as etc.
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