Sect. 9. 4. Let our opposites say to us, once for all, upon what precept of the law of nature do they ground the ceremonies; for I have before opened up all sorts of things which the law of nature requireth of man as he is ens; and as he is animal belongeth not to our purpose. As for that which it requireth of him as he is a creature endued with reason, there is one part of it that concerneth ourselves, viz., that we should live honestly, and secundum modum rationis, that we should observe order and decency in all our actions. This order and decency do not respect our holy duties to God, nor comprehend any sacred ceremony in his worship; but they look to usward, and are referred only to such beseeming qualities as are congruous and convenient to a reasonable nature in all its actions. Yea, even generally, we may say with Scalliger, Ordinem dico sine quo natura constare non potest. Nihil enim absque ordine vel med tata est vel effecit illa. Another part of that which nature requireth of man, as he is a creature endued with reason, concerneth (as we showed) our neighbours, whom it teacheth us not to harm nor offend, &c. And if our opposites would reckon with us here, their ceremonies will appear repugnant to nature, because of the detriment and offence which they offer unto us, whereof we have spoken in our argument of scandal. But there was a third part, concerning God and his worship; and here must our opposites seek a warrant for the ceremonies. Now, albeit nature (as was said) teaches all men that there is an eternal and mighty God, who should be worshipped and honoured by them, yet it descendeth not unto such particular precepts as can have any show of making aught for significant ceremonies. Omnibus enim innatum est et in animo quasi insculptum, esse deos; but yet quales sint, saith Cicero, varium est. And as nature hath not taught men to know the nature and attributes of the Godhead, together with the sacred Trinity of persons in the same; so neither hath it taught what sort or manner of worship should be given unto God. Lex naturalis rerum communium est, and doth only inform us with those common notions called κοιναὶ εννοιαὶ. Concerning the worship of God, it speaks only de genere, not de specie: wherefore there can be no inference from that worship which the law of nature requireth, either of any distinct kind of worship or of any ceremony in that kind, no more than it followeth, Si est animal, est Asinus; for

Omne bene Sine poena Tempus est ludendi; Venit hora, Absque mora Libros deponendi. Old Holiday School Song.

* Anima corpori naturaliter unitur; est enim secundum suam essentiam corporis forma; est igitur contra naturam animaæ absque corpore esse. Sum. contr. gent., lib. 4, cap. 79. .... Ad secundum, dicendum quod anima Abrahæ non est proprie loquendo ipso Abraham, sed pars eius, et sic de aliis.

It was with reference to such cases, as has been seen, that the rule arose, although it is not improbable that it would have been applied to an unexplained loss; the writ against innkeepers reads absque subtractionie seu amissione custodire. In later times, the principle may have been extended from loss by theft to loss by destruction. In Symons v.

Et tandem post reformatam inter se pacem mulieres inito consilio statuerum se solas absque viris dominari in terra, atque ex tunc sumi sibi regimen per certam electionis formam quae robusta, agilis, sapiens, iuuenis, ac valens apparet in armis.

Billuart quotes the text of the fourth Council of Carthage to prove that it existed in the fourth century, Clericus, qui absque corpusculi sui inequalitate vigiliis deest, stipendiis privatus, excommunicatur. Gavantus can find traces of it only as late as the sixth century. Several decrees of provincial councils regarding this custom are quoted by writers on liturgy.

And how can you know whether you have chosen well, if you do not know the nest from which you take your life companion? Because another sage has said: Pomus nam cadit absque arbore. As is the ox, so is the skin; as is the mother, so is the girl.

Venit hora Absque mora Libros deponendi. IN the preceding paper I have made some general observations on the Christmas festivities of England, and am tempted to illustrate them by some anecdotes of a Christmas passed in the country; in perusing which I would most courteously invite my reader to lay aside the austerity of wisdom, and to put on that genuine holiday spirit which is tolerant of folly and anxious only for amusement.

Visitatis igitur a peregrinis his sacrosanctis memorijs, et valefacto Monachis, recommendant se eorum orationibus, et meritis: tuncque solet aliquid victualium offerri peregrinis, pro inchoanda via deserti Syriae versus Ierusalem. Et sicut dixi de priori deserto, sic nec istud secure est peragrandum absque Drogemijs; id est, semitarum ductoribus, propter vastitudinem deserti.

ecce iusto Dei iudicio, credita est terra tam inclyta, et sacrosancta impiorum manibus Saracenorum, quod non est absque dolore pijs mentibus audiendum, et recolendum.