A67926:3764
Acts and monuments of matters most special and memorable, happening in the Church. [vol.…Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol.…
Acts and monuments of matters most special and memorable, happening in the Church. [vol. 2, part 1] with an universal history of the same, wherein is set forth at large the whole race and course of the Church, from the primitive age to these latter times of ours, with the bloody times, horrible troubles, and great persecutions against the true martyrs of Christ, sought and wrought as well by heathen emperors, as now lately practised by Romish prelates, especially in this realm of England and Scotland. Newly revised and recognised, partly also augmented, and now the fourth time again published and recommended to the studious reader, by the author (through the help of Christ our Lord) John Fox, which desireth thee good reader to help him with thy prayer.Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.
London: printed by John Daye, 1583London: printed by Iohn Daye, 1583
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
De virginibus autem preceptū Domini non habeo▪ consilium do tanquā misericordiā consecutus, ut sim fidelis. Id est, ea misericordi• qua mihi Dominus consuluit quando ad fidem me vocavit, & sibi fidelem fecit, & ego alijs consulo & eandem misericordiā illis impendo. Et quoniam bonū est utrumque cū uxore esse & sine uxore esse, & cū viro esse & cū viro non esse, neque peccatum est vel cum uxore esse vel cū viro esse, mox subinfert dicens: Estimo ergò bonū esse propter instantē necessitatē: quo niā bonū est homini esse sic. &c. Quid est propter instantem necessitatem? Que est necessitas instans, nisi infirmitas praesens? Vel necessitas instans, 1est necessitas urgens & cogens prout necessitas extirerit vel coegerit. Vel instantem necessitatem dicit illius temporis necessitatem & angustiam quae tunc extabat & cum cogebat ut talia scriberet & eis sic indulgeret causa scilicet vitandae fornicationis quae▪ tunc temporis acciderat, & aliarum multarum fornicationum supradictarum quae accidere possent. Pro qua fornicatione hoc incaepit, & sibi scribentibus rescripsit, & Corinthijs in superioribus huius epistolae vehementer inuectus, in haec verba prorupit: Quid vultis? In verga veniam ad vos, 2an incharitate & spiritu mansuetudinis? Omninò auditur inter vos fornicatio, & talis fornicatio qualis nec inter gentes, ita ut uxorē patris sui quis habeat. Propter hanc ergo necessitatem vitandae fornicationis dico bonum esse homini sic esse, ut si continere non potest, nubat, vel uxorem accipiat, Quod exponendo subdit: Alligatus es uxori? 3Noli quaerere solutionem. Solutus es ab uxore? Noli querere uxorem. Si autem acceperis uxorem, non peccasti. Et si nupserit virgo, non peccavit. Et hic iterum non imperando sed indulgendo & compatiendo see dixisse ostendit: Ego autem vobis parco, id est, infirmitati vestrae cedo, Hoc itaque in potestate voluntatis uniuscuiusque posuit utrum velit eligire: nec se dicit cuiquam violentiam inferre, nec laqueum quo eum astringat & teneat, inijcere, consequenter subiungens: Porrò, hoc ad utilitatem vestram dico: non ut laqueum vobis inijciam, sed ad id quod honestum est, & quod facultatem praebeat Dominum obsecrandi. Hoc dicit illis quos ad continentiam superius hortatus fuerat, & quos consortio uxoriae coniunctionis impediri, vel sollicitos esse nolebat. Alijs verò ita dicit: