Volume 1

Thelyphthora; or, a treatise on female ruin, in its causes, effects, consequences, prevention, and remedy; considered on the basis of the divine law under the following heads, viz. marriage, whoredom and fornication, adultery, polygamy, divorce, with many other incidental matters, particularly including an examination of the principles and tendency of Stat. 26 Geo. II. c. 33, commonly called The marriage act / [Anon].

  • Martin Madan
Date:
1780-1781
Catalogue details

Licence: Public Domain Mark

Credit: Thelyphthora; or, a treatise on female ruin, in its causes, effects, consequences, prevention, and remedy; considered on the basis of the divine law under the following heads, viz. marriage, whoredom and fornication, adultery, polygamy, divorce, with many other incidental matters, particularly including an examination of the principles and tendency of Stat. 26 Geo. II. c. 33, commonly called The marriage act / [Anon]. Source: Wellcome Collection.

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    [ !90 ] another, that he may have an heir to his fubilance; and in fo doing he certainly is juilified by the law of God ; w^hich law we have fet afide, and eftabliihed our own fuperftition in its place, which not only tends to the annihilation and ex- tinflrion of families, and of courfe to depopulation; but is, as elfewhere is more fully obferved, the fource of endlefs ruin and deftruition to the weaker fex^ whofe feducers, if married men, are totally ex- empt from making them that amends, and doing them that juftice, which God's law commanded, and which, among us Chrtfiiansy is looked upon as duty to withhold, or rather, as a mortal Jin to comply with. Bellarmine^ that great champion for The Man of Sin^ faith—Lib. 4. de Rom. Pontific, “ Si Papa erraret priEcipiendo vitia, h prohibenao virtutes, teneretar ecclefia credere vitia efie bona, & vir- tutes malas, niii vellet contra confcientiam pec- « care.” “ If the Pope ihoiild err in commanding vices^ and in prohibiting virtues^ the church would be bound to believe that vices are good, and virtues evil, unlefs ihe would fm againft confcience.” And again. Cent. BareL c. xxxi. In bono fenfu dedit Christus Petro poteftatem faciendi de pec- cato non peccatum, h de non peccato peccatum.” In a good fenfe—Christ gave PeteP* (and of courfe Pope) a power of making that no fin which is fin, and to make that to be fin which is not a fin.” What better principle do we pro- ceed upon in the matters here mentioned I As