THE
IVDGEMENT
OF
MARTIN
BUCER
,
CONCERNING
DIVORCE
.
Writt'n
to
Edward
the
sixt
,
in
his
second
Book
of
the
Kingdom
of
Christ
.
And
now
Englisht
.
Wherin
a
late
Book
restoring
the
Doctrine
and
Discipline
of
Divorce
,
is
heer
confirm'd
and
justify'd
by
the
authoritie
of
MARTIN
BUCER
.
To
the
Parlament
of
England
.
JOHN
3.
10.
Art
thou
a
teacher
of
Israel
,
and
know'st
not
these
things
?
Publisht
by
Authoritie
.
LONDON
,
Printed
by
Matthew
Simmons
,
1644.
Testimonies
of
the
high
approbation
which
learned
men
have
given
of
Martin
Bucer
.
Simon
Grynaeus
,
1533
.
AMong
all
the
Germans
,
I
give
the
palm
to
Bucer
for
excellence
in
the
Scriptures
,
Melanchton
in
human
learning
is
wondrous
fluent
;
but
greater
knowledge
in
the
Scripture
I
attribute
to
Bucer
,
and
speak
it
unfainedly
.
Iohn
Calvin
,
1539
.
Martin
Bucer
a
most
faithfull
Doctor
of
the
Church
of
Christ
,
besides
his
rare
learning
&
copious
knowledge
of
many
things
,
besides
his
cleernes
of
wit
,
much
reading
,
and
other
many
and
various
vertues
,
wherein
he
is
almost
by
none
now
living
excell'd
,
hath
few
equalls
,
and
excells
most
,
hath
this
praise
peculiar
to
himself
,
that
none
in
this
age
ha●h
us'd
exacter
diligence
in
the
exposition
of
Scripture
.
And
a
little
beneath
.
Bucer
is
more
large
then
to
be
read
by
over-busied
men
,
and
too
high
to
be
easily
understood
by
unattentive
men
,
and
of
a
low
capacitie
.
Sir
Iohn
Cheek
,
Tutor
to
K.
Edw.
the
sixth
.
1551
.
Wee
have
lost
our
Master
,
then
whom
the
world
scarce
held
a
greater
,
whether
we
consider
his
knowledge
of
true
Religion
,
or
his
integrity
and
innocence
of
life
,
or
his
incessant
study
of
holy
things
,
or
his
matchless
labour
of
promoting
piety
,
or
his
authority
and
amplitude
of
teaching
,
or
whatever
els
was
praise-worthy
and
glorious
in
him
.
Script
.
Anglicana
,
pag.
864.
Iohn
Sturmius
of
Strasborrow
.
No
man
can
be
ignorant
what
a
great
and
constant
opinion
and
estimation
of
Bucer
there
is
in
Italy
,
France
,
and
England
.
Whence
the
saying
of
Quintilian
hath
oft
come
to
my
minde
,
that
he
hath
well
profited
in
Eloquence
whom
Cicero
pleases
.
The
same
●ay
I
of
Bucer
,
that
he
hath
made
no
small
progress
in
Divinitie
,
whom
Bucer
pleases
;
for
in
his
Volumes
,
which
he
wrote
very
many
,
there
is
the
plain
impression
to
be
discern'd
of
many
great
vertues
,
of
diligence
,
of
charitie
,
of
truth
,
of
acutenes
,
of
judgment
,
of
learning
.
Wherin
he
hath
a
certain
prop●r
kind
of
writing
,
wherby
he
doth
not
only
teach
the
Reader
,
but
affects
him
with
the
sweetness
of
his
sentences
,
and
with
the
manner
of
his
arguing
,
which
is
so
teaching
,
and
so
logical
,
that
it
may
be
perceiv'd
how
learnedly
he
separates
probable
reasons
from
necessary
,
how
forcibly
he
confirms
what
he
has
to
prove
,
how
suttly
he
refutes
,
not
with
sharpnes
,
but
with
truth
.
Theodore
Beza
on
the
portraiture
of
M.
Bucer
.
This
is
that
countnance
of
Bucer
,
the
mirror
of
mildnes
,
temper'd
with
gravitie
;
to
whom
the
C●tie
of
Strasburgh
owes
the
reformation
of
her
Church
.
Whose
singular
learning
,
and
eminent
zeal
,
joyn'd
with
excellent
wisdom
,
both
his
learned
books
,
and
public
disputations
in
the
general
diets
of
the
Empire
,
shall
witness
to
all
ages
.
Him
the
German
persecution
drove
into
England
;
where
honourably
entertain'd
by
Edward
the
sixt
,
he
was
for
two
years
chief
professor
of
Divinity
in
Cambridge
,
with
greatest
frequency
and
applause
of
all
learned
and
pious
men
untill
his
death
.
1551.
Bezae
Icones
.
Mr
Fox
book
of
Martyrs
,
Vol.
3.
p.
763.
Bucer
what
by
writing
,
but
chiefly
by
reading
and
preaching
openly
,
wherin
being
painfull
in
the
Word
of
GOD
,
he
never
spar'd
himself
,
nor
regarded
his
health
,
brought
all
men
into
such
an
admiration
of
him
,
that
neither
his
friends
could
sufficiently
praise
him
,
nor
his
enemies
in
any
point
find
fault
with
his
singular
life
,
&
sincere
doctrine
.
A
most
certain
tok'n
wherof
may
be
his
sumptuous
burial
at
Cambridge
,
solemniz d
with
so
great
an
assistance
of
all
the
Universitie
,
that
it
was
not
possible
to
devise
more
to
the
setting
out
and
amplifying
of
the
same
.
Dr
Pern
the
Popish
Vicechancelour
of
Cambridge
his
adversary
.
Cardinal
Pool
about
the
fourth
year
of
Queen
Mary
,
intending
to
reduce
the
Universitié
of
Cambridge
to
Popery
again
,
thought
no
way
so
effectuall
,
as
to
cause
the
bones
of
Martin
Bucer
and
Paulus
Fagius
,
which
had
been
foure
years
in
the
grave
,
to
be
tak'n
up
and
burnt
openly
with
thir
Books
,
as
knowing
that
those
two
worthy
men
had
bin
of
greatest
moment
to
the
reformation
of
that
place
from
Popery
,
and
had
left
such
powerfull
seeds
of
thir
doctrine
behind
them
,
as
would
never
die
,
unless
the
men
themselvs
were
diggd
up
,
and
openly
condemn'd
for
heretics
by
the
Universitie
it self
.
This
was
put
in
execution
,
and
Doctor
Pern
Vicechancelor
appointed
to
preach
against
Bucer
.
Who
among
other
things
laid
to
his
charge
the
opinions
which
he
held
of
the
marriage
of
Priests
,
of
divorcement
,
and
of
usury
.
But
immediatly
after
his
Sermon
,
or
somwhat
before
,
as
the
Book
of
Martyrs
for
a
truth
relates
,
Vol.
3.
p.
770.
The
said
Doctor
Pern
smiting
himself
on
the
breast
,
and
in
manner
weeping
,
wisht
with
all
his
heart
,
that
God
would
grant
his
soul
might
then
presently
depart
,
and
remain
with
Bucers
;
for
he
knew
his
life
was
such
,
that
if
any
mans
soul
were
worthy
of
heaven
,
he
thought
Bucers
in
special
,
to
be
most
worthy
,
Histor.
de
Combust
.
Buceri
,
&
Fagii
.
Acworth
the
Vniversitie
Orator
.
Soon
after
,
that
Queen
Elizabeth
came
to
the
crown
,
this
condemnation
of
Bucer
and
Fagius
by
the
Cardinal
and
his
Doctors
,
was
solemnly
repeal'd
by
the
Universitie
;
and
the
memory
of
those
two
famous
men
celebrated
in
an
Oration
by
Acworth
the
Universitie
Orator
,
which
is
yet
extant
in
the
Book
of
Mattyrs
,
Vol.
3.
p.
773.
and
in
Latin
.
Scripta
Anglic.
p.
936.
Nicolas
Carre
,
a
learned
man
,
Walter
Haddon
Maister
of
the
Requests
to
Queen
Elizabeth
,
Matthew
Parker
,
afterwards
Primate
of
England
,
with
other
eminent
men
,
in
their
funeral
Orations
and
Sermons
expresse
abundantly
how
great
a
man
Martin
Bucer
was
,
what
an
incredible
losse
England
sustain'd
in
his
death
;
and
that
with
him
dy'd
the
hope
of
a
perfet
reformation
for
that
age
.
Ibid.
Iacobus
Verheiden
of
Grave
,
in
his
Elogies
of
famous
Divines
.
Though
the
name
of
Martin
Luther
be
famous
,
yet
thou
Martin
Bucer
,
for
piety
,
learning
,
labour
,
care
,
vigilance
,
and
writing
,
art
not
to
be
held
inferior
to
Luther
.
Bucer
was
a
singular
instrument
of
God
,
so
was
Luther
.
By
the
death
of
this
most
learned
and
most
faithfull
man
,
the
Church
of
Christ
sustaind
a
heavy
losse
;
as
Calvin
witnesteth
;
and
they
who
are
studious
of
Calvin
,
are
not
ignorant
how
much
he
ascribes
to
Bucer
;
for
thus
he
writes
in
a
Letter
to
Viretus
:
What
a
manifold
losse
be●ell
the
Church
of
God
in
the
death
o●Bucer
,
as
oft
as
I
call
to
minde
,
I
feel
my
heart
almost
rent
asunder
.
Peter
Martyr
Epist.
to
Conradus
Hubertus
.
He
is
dead
,
who
hath
overcome
in
many
battells
of
the
Lord
.
God
lent
us
for
a
time
this
our
Father
,
and
our
Teacher
,
never
enough
prais'd
.
Death
hath
divided
me
from
a
most
unanimous
friend
,
one
truly
according
to
mine
own
heart
.
My
minde
is
over-prest
with
grief
,
in
so
much
that
I
have
not
power
to
write
more
.
I
bid
thee
in
Christ
farewell
,
and
wish
thou
maist
be
able
to
beare
the
losse
of
Bucer
,
better
then
I
can
beare
it
.
Testimonies
giv'n
by
learned
men
to
Paulus
Fagius
,
who
held
the
same
opinion
with
Martin
Bucer
concerning
Divorce
.
Paulus
Fagius
born
in
the
Palatinate
,
became
most
Isna
,
he
publisht
many
ancient
and
profitable
Hebrew
Books
,
being
aided
in
the
expenses
by
a
Senator
of
that
Citie
,
as
Origen
somtime
was
by
a
certain
rich
man
call'd
Ambrosius
.
At
length
invited
to
Strasburgh
,
he
there
famously
discharg'd
the
office
of
a
Teacher
;
until
the
same
persecution
drove
him
and
Bucer
into
England
,
where
he
was
preferr'd
to
a
Professors
place
in
Cambridge
,
and
soon
after
died
.
Melchior
Adamus
writes
his
life
among
the
famous
German
Divines
.
Sleidan
and
Thuanus
mention
him
with
honour
in
their
History
.
And
Verheiden
in
his
Elogies
.
To
the
PARLAMENT
.
THE
Book
which
among
other
great
and
high
points
of
reformation
,
contains
as
a
principall
part
thereof
,
this
treatise
here
presented
,
Supreme
Court
of
Parlament
,
was
by
the
famous
Author
Martin
Bucer
,
dedicated
to
Edward
the
sixt
:
whose
incomparable
youth
doubtless
had
brought
forth
to
the
Church
of
England
such
a
glorious
manbood
,
bad
his
life
reacht
it
,
as
would
have
left
in
the
affairs
of
religion
,
nothing
without
an
excellent
pattern
for
us
now
to
follow
.
But
since
the
secret
purpose
of
divine
appointment
hath
reserv'd
no
lesse
perhaps
then
the
just
half
of
such
a
sacred
work
to
be
accomplisht
in
this
age
,
and
principally
,
as
we
trust
,
by
your
succesful
wisdom
and
authority
,
religious
Lords
and
Commons
,
what
wonder
if
I
seek
no
other
,
to
whose
exactest
judgement
,
and
revieu
I
may
commend
these
last
and
worthiest
labours
of
this
renowned
teacher
:
whom
living
,
all
the
pious
nobility
of
those
reforming
times
,
your
truest
and
best
imitated
ancestors
,
reverenc't
and
admir'd
.
Nor
was
be
wanting
to
a
recompence
as
great
as
was
himself
;
when
both
at
many
times
before
,
and
especially
among
his
last
sighs
and
prayers
testifying
his
dear
and
fatherly
affection
to
the
Church
and
Realm
of
England
,
he
sincerely
wisht
in
the
hearing
of
many
devout
men
,
that
what
he
had
in
this
his
last
book
Edward
concerning
discipline
,
might
have
place
in
this
Kingdom
.
His
hope
was
then
that
no
calamity
,
no
confusion
,
or
deformity
would
happen
to
the
Common-wealth
;
but
otherwise
he
fear'd
,
lest
in
the
midst
of
all
this
ardency
to
know
God
,
yet
by
the
neglect
of
discipline
,
our
good
endeavours
would
not
succeed
.
These
remarkable
words
of
so
godly
and
so
eminent
a
man
at
his
death
,
as
they
are
related
by
a
sufficient
and
well
known
witnes
,
who
heard
them
and
inserted
by
Thuanus
into
his
grave
and
serious
history
,
so
ought
they
to
be
chiesly
consider'd
by
that
nation
for
whose
sake
they
were
utter'd
,
and
more
especially
by
that
general
Counsel
which
represents
the
body
of
that
nation
.
If
therfore
the
book
,
or
this
part
therof
,
for
necessary
causes
,
be
now
reviv'd
and
recommended
to
the
use
of
this
undisciplin'd
age
,
it
hence
appears
that
these
reasons
have
not
err'd
in
the
choyee
of
a
fit
patronage
,
for
a
discourse
of
such
importance
.
But
why
the
whole
tractat
is
not
beer
brought
entire
,
but
this
matter
of
divorcement
selected
in
particular
,
to
prevent
the
full
speed
of
some
mis-interpreter
,
I
hasten
to
disclose
.
First
,
it
will
be
soon
manifest
to
them
who
know
what
wise
men
should
know
,
that
the
constitution
and
reformation
of
a
common-wealth
,
if
Ezra
and
Nehemiah
did
not
mis-reform
,
is
,
like
a
building
,
to
begin
ord●rly
from
the
foundation
therof
,
which
is
mariage
and
the
family
,
to
set
right
fi●st
what
ever
is
amisse
therein
.
How
can
there
els
grow
up
a
race
of
warrantable
men
,
while
the
house
and
home
that
breeds
them
,
is
troubl'd
and
disquieted
under
a
bondage
not
of
Gods
constraining
with
a
natureles
conste●int
(
if
his
most
righte●us
judgements
may
be
our
rule
)
but
laid
upon
us
impe●iously
in
the
worst
and
weakest
ages
of
knowledge
,
by
a
canonicall
tyranny
of
stupid
and
malicious
Monks
:
who
having
rashly
vow'd
themselves
to
a
single
life
,
which
they
could
not
undergoe
,
invented
new
fetters
to
throw
on
matrimony
,
that
the
world
thereby
waxing
more
dissolute
,
they
also
in
a
general
loosnes
might
sin
with
more
favor
.
Next
,
there
being
yet
among
many
,
such
a
strange
iniquity
and
perversnes
against
all
necessary
divorce
,
while
they
will
needs
expound
the
words
of
our
Saviour
not
duly
by
comparing
other
places
,
as
they
must
doe
in
the
resolving
of
a
hunder'd
other
Scriptures
,
but
by
persisting
deafely
in
the
abrupt
and
Papistical
way●
of
a
literal
apprehension
against
the
direct
analogy
of
sense
,
reason
,
law
and
Gospel
,
it
therfore
may
well
seem
more
then
time
to
apply
the
sound
and
holy
persuasions
of
this
Apostolic
man
,
to
that
part
in
us
,
which
is
not
yet
fully
dispossest
of
an
error
as
absurd
,
as
most
that
we
deplove
in
our
blindest
adversaries
;
and
to
let
his
autority
and
unanswerable
reasons
be
vulgarly
known
,
that
either
his
name
,
or
the
force
of
his
doctrine
may
work
a
wholsom
effect
.
Lastly
,
I
find
it
cleer
to
be
the
authors
intention
that
this
point
of
divorcement
should
be
●eld
and
receav'd
as
a
most
necessary
and
prime
part
of
discipline
in
every
Christian
government
.
And
therfore
having
reduc't
his
model
of
reformation
to
14.
heads
,
he
bestows
almost
as
much
time
about
this
one
point
of
divorce
,
as
about
all
the
rest
;
which
also
was
the
judgement
of
his
heirs
and
learned
friends
in
Germany
,
best
acquainted
with
his
meaning
;
who
first
publishing
this
his
book
by
Oporinus
at
Basil
(
a
Citie
for
learning
and
constancie
in
the
the
true
faith
,
honorable
among
the
first
)
added
a
special
note
in
the
title
,
that
there
the
reader
should
finde
the
doctrine
of
Divorce
handl'd
so
solidly
,
and
so
fully
,
as
scars
the
like
in
any
Writer
of
that
age
:
and
with
this
particular
commendation
they
doubted
not
to
dedicate
the
book
,
as
a
most
profitable
&
exquisit
discours
,
to
Christian
the
3d
a
worthy
&
pious
King
of
Denmark
,
as
the
author
himself
had
done
before
to
our
Edward
the
sixt
.
Yet
did
not
Bucer
in
that
volume
only
declare
what
his
constant
opinion
was
herein
,
but
also
in
his
comment
upon
Matthew
,
written
at
Strasburgh
divers
years
before
,
he
treats
distinctly
and
copiously
the
same
argument
in
three
severall
places
;
touches
it
also
upon
the
7.
to
the
Romans
,
&
promises
the
same
solution
more
largely
upon
the
1.
to
the
Corintbians
,
omitting
no
occasion
to
weed
out
this
last
and
deepest
mischief
of
the
Canon
law
sown
into
the
opinions
of
modern
men
against
the
lawes
and
practice
both
of
Gods
chosen
people
,
and
the
best
primitive
times
.
Wheri●
his
faithfulnes
and
powerful
evidence
prevail'd
so
farre
with
all
the
Church
of
Strasburgh
,
that
they
publisht
this
doctrine
of
divorce
,
as
an
article
of
their
confession
,
after
they
had
taught
so
eight
and
twenty
years
,
through
all
those
times
,
when
that
Citie
flourisht
,
and
excell'd
most
,
both
in
religion
,
lerning
,
and
good
government
,
under
those
first
restorers
of
the
Gospel
there
,
Zellius
,
Hedio
,
Capito
,
Fagius
,
and
those
who
incomparably
then
govern'd
the
Common-wealth
,
Farrerus
and
Sturmius
.
If
therefore
God
in
the
former
age
found
out
a
servant
,
and
by
whom
he
had
converted
and
reform'd
many
a
citie
,
by
him
thought
good
to
restore
the
most
needfull
doctrine
of
divorce
from
rigorous
and
harmfull
mistakes
on
the
right
hand
,
it
can
be
no
strange
thing
if
in
this
age
be
stirre
up
by
whatsoever
means
whom
it
pleases
him
,
to
take
in
hand
&
maintain
the
same
assertion
.
Certainly
if
it
be
in
mans
discerning
to
sever
providence
from
chance
,
I
could
allege
many
instances
,
wherin
there
would
appear
cause
to
esteem
of
me
no
other
then
a
passive
instrument
under
some
power
and
counsel
higher
and
better
then
can
be
human
,
working
to
a
general
good
in
the
whole
cours
of
this
matter
.
For
that
I
ow
no
light
,
or
leading
receav'd
from
anyman
in
the
discovery
of
this
truth
,
what
time
I
first
undertook
it
in
the
doctrine
and
discipline
of
divorce
,
and
had
only
the
infallible
grounds
of
Scripture
to
be
my
guide
,
he
who
tries
the
inmost
heart
,
and
saw
with
what
severe
industry
and
examination
of
my self
,
I
set
down
ever●
period
,
will
be
my
witnes
,
When
I
had
almost
finisht
the
first
edition
,
I
chanc't
to
read
in
the
notes
of
H●go
Grotius
upon
the
5.
o●
Matth.
whom
I
strait
understood
inclining
to
reasonable
terms
in
this
controversie
:
and
somthing
be
whisper'd
rather
then
disputed
about
the
law
of
charity
,
and
the
true
end
of
wedlock
,
Glad
therfore
of
such
an
able
assistant
,
how
ever
at
much
distance
,
I
resolv'd
at
length
to
put
off
into
this
wild
and
calumnious
world
.
For
God
,
it
seems
,
intended
to
prove
me
,
whether
I
durst
alone
take
up
a
rightful
cause
against
a
world
of
disesteem
,
&
found
I
durst
.
My
name
I
did
not
publish
,
as
not
willing
it
should
sway
the
reader
either
for
me
or
against
me
.
But
when
I
was
told
,
that
the
stile
,
which
what
it
ailes
to
be
so
soon
distinguishable
,
I
cannot
tell
,
was
known
by
most
men
,
and
that
some
of
the
Clergie
began
to
inveigh
and
exclaim
on
what
I
was
credibly
inform'd
they
had
not
read
,
I
took
it
then
for
my
proper
season
both
to
shew
them
a
name
that
could
easily
contemn
such
as
indiscreet
kind
of
censure
,
and
to
reinforce
the
question
with
a
more
accurat
diligence
:
that
if
any
of
them
would
be
so
good
as
to
leav
rayling
,
and
to
let
us
hear
so
much
of
his
lerning
and
Christian
wisdom
,
as
will
be
strictly
demanded
of
him
in
his
answering
to
this
probl●me
,
care
was
had
he
should
not
spend
his
prep●rations
against
〈◊〉
pamphlet
.
By
this
time
I
had
l●rnt
that
Paulus
Fagius
,
one
of
the
chief
Divines
in
Germany
,
sent
for
by
Frederic
the
Pa●tine
,
to
reforme
his
dominion
;
and
after
that
invited
hither
in
King
Edwards
dayes
to
be
Professor
of
Divinity
in
Cambridge
,
was
of
the
same
opinion
touching
divorce
,
which
these
men
so
lavishly
traduc't
in
me
.
What
I
found
,
I
inserted
where
fittest
place
was
,
thinking
sure
they
would
respect
so
g●ave
an
author
,
at
lest
to
the
moderating
of
their
odious
inferences
.
And
having
now
perfected
a
second
edition
,
I
referr'd
the
judging
therof
to
your
high
and
impartial
sentence
,
honour'd
Lords
and
Commons
.
For
I
was
confident
,
if
any
thing
generous
,
any
thing
noble
,
and
above
the
multitude
,
were
left
yet
in
the
spirit
of
England
,
it
could
be
no where
sooner
found
,
and
no where
sooner
understood
,
then
in
that
house
of
justice
and
true
liberty
where
ye
sit
in
c●unsel
.
Nor
doth
the
event
hitherto
,
for
some
reasons
which
I
shall
not
●eer
deliver
,
faile
me
of
what
I
conceiv'd
so
highly
.
Nevertheless
being
farre
otherwise
dealt
with
by
some
,
of
whose
profession
and
supposed
knowledge
I
had
better
hope
,
and
esteem'd
the
deviser
of
a
new
and
pernicious
paradox
,
I
felt
no
difference
within
me
from
that
peace
&
firmnes
of
minde
,
which
is
of
neerest
kin
to
patience
and
contentment
:
both
for
that
I
knew
I
had
divulg'd
a
truth
linkt
inseparably
with
the
most
fundamental
rules
of
Christianity
,
to
stand
or
fall
together
,
and
was
not
un-inform'd
that
divers
lerned
and
judicious
men
testify'd
their
d●ily
approbation
of
the
book
.
Yet
at
length
it
hath
pleas'd
God
,
who
had
already
giv'n
me
satisfaction
in
my self
,
to
afford
me
now
a
means
wherby
I
may
be
fully
justify'd
also
in
the
eyes
of
men
.
When
the
book
had
bin
now
the
second
time
set
forth
wel-nigh
three
months
,
as
I
best
remember
,
I
then
first
came
to
hear
that
Martin
Bucer
had
writt'n
much
concerning
divorce
:
whom
earnestly
turning
over
,
I
soon
p●rceav'd
,
but
not
without
amazement
,
in
the
same
opinion
,
confirm'd
with
the
same
reasons
which
in
that
publisht
book
without
the
help
or
imitation
of
any
precedent
Writer
,
I
had
labour'd
out
,
and
laid
together
.
Not
but
that
there
is
some
difference
in
the
handling
,
in
the
order
,
and
the
number
of
arguments
,
but
still
agreeing
in
the
same
conclusion
.
So
as
I
may
justly
gra●ulat
mine
own
mind
,
with
due
acknowledgement
of
assistance
from
above
,
which
led
me
,
not
as
a
lerner
,
but
as
a
collateral
teacher
,
to
a
sympathy
of
judgement
with
no
lesse
am
in
then
Martin
Bucer
.
And
he
,
if
our
things
heer
below
arrive
him
where
he
is
,
does
not
rep●nt
him
to
see
that
point
of
knowledge
which
he
first
,
and
with
an
unche●t
freedom
preacht
to
those
more
knowing
times
of
England
,
now
found
so
necessary
,
though
what
he
admonisht
were
lost
out
of
our
memory
,
yet
that
God
doth
now
again
create
the
same
doctrin
in
another
un●
table
,
and
raises
it
up
immediatly
out
of
his
pure
oracle
to
the
convincement
of
〈◊〉
p●rvers
age
,
eager
in
the
reformation
of
names
and
ceremonies
,
but
i●
real●ies
as
traditional
and
as
ignorant
as
their
forefathers
.
I
would
ask
now
the
foremost
of
my
profound
accusers
,
whether
they
dare
affirm
that
to
be
lic●ntious
,
new
and
dangerous
,
which
Martin
Bucer
so
often
,
and
so
urgently
avoucht
to
be
most
lawfull
,
most
necessary
,
and
most
Christian
,
without
the
lest
blemish
to
his
good
name
,
among
all
the
worthy
men
of
that
age
,
and
since
,
who
testifie
so
highly
of
him
?
If
they
dare
,
they
must
then
set
up
an
arrogance
of
their
own
against
all
those
Churches
and
Saints
who
honour'd
him
without
this
exception
:
If
they
dare
not
,
how
can
they
now
make
that
licentious
doctrin
in
another
,
which
was
never
blam'd
,
or
confuted
in
Bucer
,
or
in
Fagius
?
The
truth
is
,
there
will
be
due
to
them
for
this
their
unadvised
rashnes
,
the
best
donative
that
can
be
giv'n
them
,
I
mean
,
a
round
reproof
;
now
that
where
they
thought
to
be
most
Magisterial
,
they
have
display'd
their
own
want
,
both
of
reading
,
and
of
judgement
.
First
,
to
be
so
unacquainted
in
the
writings
of
Bucer
,
which
are
so
obvious
and
so
usefull
in
their
own
faculty
;
next
,
to
be
so
caught
in
a
prejudicating
weaknes
,
as
to
condemn
that
for
lewd
,
which
(
whether
they
knew
or
not
)
these
elect
servants
of
Christ
commended
for
lawfull
;
and
for
new
,
that
which
was
taught
by
these
almost
the
first
and
greatest
authors
of
reformation
,
who
were
never
taxt
for
so
teaching
;
and
dedicated
without
scruple
to
a
royall
pair
of
the
first
reforming
Kings
in
Christendom
,
and
confest
in
the
public
confession
of
a
most
orthodoxall
Church
&
state
in
Germany
.
This
is
also
another
fault
which
I
must
tell
them
;
that
they
have
stood
now
almost
this
whole
year
clamouring
a
farre
off
,
while
the
book
hath
bin
twice
printed
,
twice
bought
up
,
&
never
once
vouchs●
a
friendly
conference
with
the
author
,
who
would
be
glad
and
thankfull
to
be
sh●wn
an
error
,
either
by
privat
dispute
,
or
public
answer
,
and
could
retract
,
as
well
as
wise
men
before
him
;
might
also
be
worth
the
gaining
,
as
one
who
heertofore
,
hath
done
good
service
to
the
Church
by
their
own
confession
.
Or
if
he
be
obstinat
,
their
confutation
would
have
render'd
him
without
excuse
,
and
reclam'd
others
of
no
mean
parts
who
incline
to
his
opinion
.
But
now
their
work
is
more
then
doubl'd
;
and
how
they
will
hold
up
their
heads
against
the
sudden
aspect
of
these
two
great
and
reverend
S●ints
whom
they
have
defam'd
,
how
they
will
make
good
the
censuring
of
that
for
a
novelty
of
licence
,
which
Bucer
constantly
taught
to
be
a
pure
and
holy
law
of
Christs
kingdom
,
let
them
advise
.
For
against
these
my
adversaries
,
who
before
the
examining
of
a
propounded
truth
in
a
fit
time
of
reformation
,
have
had
the
conscience
to
oppose
●ght
〈◊〉
but
their
blind
reproaches
and
surmises
,
that
a
single
innocence
might
not
be
oppr●st
and
overborn
by
a
c●ow
of
mouths
for
the
restoring
of
a
law
and
doctrin
falsely
and
unlernedly
reputed
new
and
scandalous
,
God
,
that
I
may
ever
magnifie
and
record
this
his
goodnes
,
hath
unexpectedly
rais'd
up
as
it
were
from
the
dead
,
more
then
one
famous
light
of
the
first
reformation
to
bear
witne●
with
me
,
and
to
d●e
me
honour
in
that
very
thing
,
wherin
these
men
thought
to
have
blotted
me
:
And
hath
giv'n
them
the
proof
of
a
capacity
which
they
despis'd
,
running
equal
,
and
authentic
with
some
of
thir
chiefest
masters
unthought
of
,
and
in
a
point
of
sagest
moment
.
However
,
if
we
know
at
all
,
when
to
ascribe
the
occurrences
of
this
life
to
the
work
of
a
special
providence
,
as
nothing
is
more
usual
in
the
talk
of
good
men
,
what
can
be
more
like
to
a
special
providence
of
God
,
then
in
the
first
reformation
of
England
,
that
this
question
of
divorce
,
as
a
main
thing
to
be
restor'd
to
just
freedom
,
was
writt'n
,
and
seriously
c●mmended
to
Edward
the
sixt
,
by
a
man
call'd
from
another
Countrey
to
be
the
instructer
of
our
nation
,
and
now
in
this
pres●nt
renewing
of
the
Church
and
Common-wealth
,
which
we
pray
may
be
more
lasting
,
that
the
same
question
should
be
again
treated
and
presented
to
this
Parlament
,
by
one
enabl'd
to
use
the
same
reasons
without
the
lest
sight
or
knowledge
of
what
was
done
before
.
It
were
no
trespas
,
Lords
and
Commons
,
though
something
of
lesse
note
were
attributed
to
the
ordering
of
a
heavnly
power
;
this
question
therfore
of
such
prime
concernment
both
to
Christian
and
civil
welfare
,
in
such
an
extraordinary
manner
,
not
recover'd
,
but
plainly
twise
born
to
these
latter
ages
,
as
from
a
divine
hand
I
tender
to
your
acceptance
,
and
most
considerate
thoughts
.
Think
not
that
God
rais'd
up
in
vain
a
man
of
greatest
a●ority
in
the
Church
to
tell
a
trivial
and
licentious
tale
in
the
eares
of
that
good
Prince
,
and
to
bequeath
it
as
his
last
will
and
testament
,
nay
rather
as
the
testamont
and
royall
law
of
Christ
to
this
Nation
,
or
that
it
should
of
it self
after
so
many
yeares
,
as
it
were
in
a
new
feild
where
it
was
never
sow'n
,
grow
up
again
as
a
vitious
plant
in
the
minde
of
another
,
who
had
spoke
honestest
things
to
the
Nation
;
though
he
knew
not
that
what
his
youth
then
reason'd
without
a
pattern
,
had
bin
heard
already
,
and
well
allow'd
from
the
gravity
and
worth
of
Martin
Bucer
:
till
meeting
with
the
envy
of
men
ignorant
in
thir
own
undertak'n
calling
,
God
directed
him
to
the
forgott'n
Writings
of
this
faithfull
Evangelist
,
to
be
his
defence
and
warrant
against
the
gross
imputation
of
broaching
licence
.
Ye
are
now
in
the
glorious
way
to
high
vertu
,
and
matchless
deeds
,
trusted
with
a
most
inestimable
trust
,
the
asserting
of
our
just
liberties
.
Ye
have
a
nation
that
expects
now
,
and
from
mighty
suffrings
aspires
to
be
the
example
of
all
Christendom
to
a
perfetest
reforming
.
Dare
to
be
as
great
,
as
ample
,
and
as
eminent
in
the
fair
progress
of
your
noble
designes
,
as
the
full
and
goodly
stature
of
truth
and
excellence
it self
:
as
unlimited
by
petty
presidents
and
copies
,
as
your
unquestionable
calling
from
heaven
giv●
ye
power
to
be
.
What
are
all
our
public
immunities
and
privileges
worth
,
and
how
shall
it
be
judg'd
that
we
sight
for
them
with
minds
worthy
to
enjoy
them
,
if
wee
suffer
our selvs
in
the
mean
while
not
to
understand
the
most
important
freedom
that
God
and
Nature
hath
givn
us
in
the
family
;
which
no
wise
Nation
ever
wanted
,
till
the
Popery
and
superstition
of
some
former
ages
attempted
to
remove
and
alter
divine
and
most
prudent
Laws
for
human
and
most
imprudent
Canons
;
whereby
good
men
in
the
best
portion
of
t●ir
lives
,
and
in
that
ordinance
of
God
which
entitles
them
from
the
beginning
to
most
just
and
requisite
contentments
,
are
compell'd
to
civil
indignities
,
which
by
the
law
of
Moses
bad
men
were
not
compell'd
to
.
Be
not
bound
about
,
and
straitn'd
in
the
spatious
wisdom
of
your
free
Spirits
,
by
the
scanty
and
unadequat
and
inconsistent
principles
of
such
as
condemn
others
for
adhering
to
traditions
,
and
are
themselvs
the
prostrate
worshippers
of
Custom
;
and
of
such
a
tradition
as
they
can
deduce
from
no
antiquitie
,
but
from
the
rud●st
,
and
thick●st
barbarism
of
Antichristian
times
.
But
why
doe
I
anticipate
the
more
acceptable
,
and
prevailing
voice
of
lerned
Bucer
himself
,
the
pastor
of
Nations
?
And
O
that
I
could
set
him
living
before
ye
in
that
doctoral
chair
,
where
once
the
lernedest
of
England
thought
it
no
disparagement
to
sit
at
his
feet
▪
He
would
be
such
a
pilot
,
and
such
a
father
to
ye
,
as
ye
would
soon
find
the
difference
of
his
hand
and
skill
upon
the
helm
of
reformation
.
Nor
doe
I
forget
that
faithfull
associate
of
his
labours
,
Paulus
Fagius
;
for
these
thir
great
names
and
merits
,
how
pretious
so
ever
,
God
hath
now
joyn'd
with
me
necessarily
,
in
the
good
or
evil
report
of
this
doctrin
which
I
leav
with
you
.
It
was
writt'n
to
a
religious
King
of
this
land
;
writt'n
earnestly
,
as
a
main
matter
wher
in
this
kingdom
needed
a
reform
,
if
it
purpos'd
to
be
the
kingdom
of
Christ
:
Writt'n
by
him
who
if
any
since
the
d●ies
of
Luther
,
merits
to
be
counted
the
Apostle
of
our
Church
;
whose
unw●aried
pains
and
watching
for
our
sakes
,
as
they
spent
him
quickly
heer
among
us
,
so
did
they
,
during
the
shortnes
of
his
life
,
incredibly
promote
the
Gospel
throughout
this
Realm
.
The
autority
,
the
lerning
,
the
godlines
of
this
man
consulted
with
,
is
able
to
out-ballance
all
that
the
lightnes
of
a
vulgar
opposition
can
being
to
counterpoise
.
I
leav
him
also
as
my
complete
suretie
and
testimonial
,
if
Truth
be
not
the
best
witnes
to
it self
,
that
what
I
formerly
presented
to
your
reading
on
this
subject
,
was
good
,
and
just
,
and
honest
,
not
licentious
.
Not
that
I
have
now
more
confidence
by
the
addition
of
these
great
Authors
to
my
party
;
for
what
I
wrote
was
not
my
opinion
,
but
my
knowledge
;
evn
then
when
I
could
trace
no
footstep
in
the
way
I
went
:
nor
that
I
think
to
win
upon
your
apprehensions
with
numbers
and
with
names
,
rather
then
wi●h
reasons
,
yet
certainly
the
worst
of
my
d●tracters
will
not
except
against
so
good
a
baile
of
my
integritie
and
judgement
,
as
now
appeares
for
me
.
They
must
els
put
in
the
fame
of
Bucer
and
of
Fagins
,
as
my
accomplices
and
confederats
into
the
same
endightment
;
they
must
dig
up
the
good
name
of
these
prime
worthies
(
if
thir
names
could
be
ever
buried
)
they
must
dig
them
up
and
brand
them
as
the
Papists
did
thir
bodies
;
and
those
thir
pure
unblamable
spirits
,
which
live
not
only
in
heaven
,
but
in
thir
writings
,
they
must
attaint
with
new
attaintures
which
no
Protestant
ever
before
aspers't
them
with
.
Or
if
perhaps
wee
may
obtain
to
get
our
appeachment
new
drawn
a
Writ
of
Error
,
not
of
Libertinism
,
that
those
two
principal
leaders
of
reformation
may
not
come
now
to
be
su'd
in
a
bill
of
licence
,
to
the
scandal
of
,
our
Church
,
the
brief
result
will
be
,
that
for
the
error
,
if
thir
own
works
be
not
thought
sufficient
to
defend
them
,
there
livs
yet
who
will
be
ready
,
in
a
fair
and
christianly
discussive
way
,
to
debate
and
sift
this
matter
to
the
utmost
ounce
of
lerning
and
religion
,
in
him
that
shall
lay
it
as
an
error
,
either
upon
Martin
Bueer
,
or
any
other
of
his
opinion
.
If
this
be
not
anough
to
qualifie
my
traducers
,
and
that
they
think
it
more
for
the
wisdom
of
thir
virulence
,
not
to
recant
the
injuries
they
have
bespoke
me
,
I
shall
not
for
much
more
disturbance
then
they
can
bring
me
,
intermitt
the
prosecution
of
those
thoughts
which
may
render
me
best
serviceable
,
either
to
this
age
,
or
if
it
so
happ'n
,
to
posteritie
;
following
the
fair
path
which
your
illustrious
exploits
,
Honourd
Lords
and
Commons
,
against
the
brest
of
tyrany
have
open'd
;
and
depending
so
on
your
happy
successes
in
the
hopes
that
I
have
conceiv'd
either
of
my self
,
or
of
the
Nation
,
as
must
needs
conclude
me
one
who
most
affectionately
wishes
and
awaits
the
prosperous
issue
of
your
noble
and
valorous
counsels
.
JOHN
MILTON
.
THE
JUDGEMENT
OF
MARTIN
BUCER
TOUCHING
DIVORCE
.
Taken
out
of
the
second
Book
entitl'd
Of
the
kingdom
of
Christ
writt'n
by
Martin
Bucer
to
Edward
the
6th
K.
of
England
.
CHAPTER
XV
.
The
7th
Law
of
the
sanctifying
and
ordering
of
mariage
.
BEsides
these
things
,
Christ
our
King
,
and
his
Churches
Justinian
the
5
Book
,
from
the
beginning
through
24
titles
.
And
in
the
Authentic
of
Justinian
the
22
,
and
some
others
.
But
the
Antichrists
of
Rome
,
to
get
the
imperial
power
into
thir
The
two
next
Chapters
because
they
chiefly
treat
about
the
degrees
of
Consanguinity
and
affinity
I
omit
;
only
setting
down
a
passage
or
two
concerning
the
judicial
laws
of
Moses
,
how
fit
they
be
for
Christians
to
imitate
rather
then
any
other
.
CHAP.
XVII
.
toward
the
end
.
I
Confesse
that
wee
beeing
free
in
Christ
are
not
bound
to
the
civil
Laws
of
Moses
in
every
circumstance
,
yet
seeing
no
laws
can
be
more
honest
,
just
,
and
wholsom
,
then
those
which
God
himself
gave
,
who
is
eternal
wisdom
&
goodnes
,
I
see
not
why
Christians
,
in
things
which
no
lesse
appertain
to
them
,
ought
not
to
follow
the
laws
of
God
,
rather
then
of
any
men
.
Wee
are
not
to
use
circumcision
,
sacrifice
,
and
those
bodily
washings
prescrib'd
to
the
Jews
;
yet
by
these
things
wee
may
rightly
learn
,
with
what
purity
and
devotion
both
Baptism
and
the
Lords
Supper
should
be
administerd
and
receay'd
.
How
much
more
is
it
our
duty
to
observ
diligently
what
the
Lord
hath
commanded
,
and
taught
by
the
examples
of
his
people
concerning
mariage
;
wherof
wee
have
the
use
no
lesse
then
they
.
And
because
this
same
worthy
Author
hath
another
passage
to
this
purpose
in
his
Comment
upon
Matthew
,
Chap.
5.
19.
I
heer
insert
it
from
p.
46.
Since
wee
have
need
of
civil
laws
and
the
power
of
punishing
,
it
will
be
wisest
not
to
contemn
those
giv'n
by
Moses
;
but
seriously
rather
to
consider
what
the
meaning
of
God
was
in
them
,
what
he
cheifly
requir'd
,
and
how
much
it
might
be
to
the
good
of
every
Nation
,
if
they
would
borrow
thence
thir
manner
of
governing
the
Common-wealth
;
yet
freely
all
things
and
with
the
Spirit
of
Christ
.
For
what
Solon
,
or
Plato
,
or
Aristotle
,
what
Lawyers
or
Caesars
could
make
better
laws
then
God
?
And
it
is
no
light
argument
,
that
many
Magistrates
at
this
day
doe
not
anough
acknowledge
the
kingdom
of
Christ
,
though
they
would
seem
most
Christian
,
in
that
they
govern
thir
States
by
laws
so
divers
from
those
of
Moses
.
The
18
Chap.
I
only
mention
as
determining
a
thing
not
heer
in
question
,
that
mariage
without
consent
of
parents
ought
not
to
be
held
good
;
yet
with
this
qualification
fit
to
be
known
.
That
if
parents
admit
not
the
honest
desires
of
thir
children
,
but
shall
persist
to
abuse
the
power
they
have
over
them
,
they
are
to
be
mollifi'd
by
admonitions
,
entreaties
,
and
persuasions
,
first
of
thir
freinds
and
kindred
,
next
of
the
Church
Elders
.
Whom
if
still
the
hard
parents
refuse
to
hear
,
then
ought
the
Magistrate
to
interpose
his
power
:
left
any
by
the
evil
minde
of
thir
parents
be
detain'd
from
mariage
longer
then
is
meet
,
or
fore't
to
an
unworthy
match
:
in
which
case
the
Roman
laws
also
provided
.
G●de
nupt.
l.
11.
13.
26.
CHAP.
XIX
.
Whether
it
may
be
permitted
to
revoke
the
promise
of
mariage
.
HEer
ariseth
another
question
concerning
Contracts
,
when
they
ought
to
be
unchangeable
;
for
religious
Emperours
decre●'d
that
the
contract
was
not
indissoluble
,
until
the
spouse
were
brought
home
,
and
the
solemnities
perform'd
.
They
thought
it
a
thing
unworthy
of
divine
and
human
equitie
,
and
the
due
consideration
of
mans
infirmitie
in
deliberating
and
determining
,
when
space
is
giv'n
to
renounce
other
contracts
of
much
lesse
moment
,
which
are
not
yet
confirm'd
before
the
Magistrate
,
to
deny
that
to
the
most
waighty
contract
of
marriage
,
which
requires
the
greatest
care
and
consultation
.
Yet
left
such
a
covenant
should
be
brok'n
for
no
just
cause
,
and
to
the
injury
of
that
person
to
whom
mariage
was
promis'd
,
they
decreed
a
fine
,
that
he
who
deni'd
mariage
to
whom
he
had
promis'd
,
and
for
some
cause
not
approv'd
by
the
Judges
,
should
pay
the
double
of
that
pledge
which
was
giv'n
at
making
sure
,
or
as
much
as
the
Judge
should
pronounce
might
satisfie
the
dammage
or
the
hinderance
of
either
parsie
.
It
beeing
most
certain
that
ofttimes
after
contract
,
just
and
honest
causes
of
departing
from
promise
,
come
to
be
known
and
found
out
,
it
cannot
be
other
then
the
duty
of
pious
Princes
,
to
give
men
the
s●me
liberty
of
unpromising
in
these
cases
,
as
pious
Emperours
granted
:
especially
where
there
is
only
a
promise
,
and
not
carnal
knowledge
.
And
as
there
is
no
true
mariage
between
them
,
who
agree
not
in
true
consent
of
mind
,
so
it
will
be
the
part
of
godly
Magistrates
to
procure
that
no
matrimony
be
among
thir
Subjects
,
but
what
is
knit
with
love
and
consent
.
And
though
your
Majesty
be
not
bound
to
th
imperial
laws
,
yet
it
is
the
duty
of
a
Christian
King
to
embrace
and
follow
what
ever
he
knows
to
be
anywhere
piously
and
justly
constituted
,
and
to
be
honest
,
just
and
well-pleasing
to
his
people
.
But
why
in
Gods
law
and
the
examples
of
his
Saints
nothing
heerof
is
read
,
no
marvell
,
seeing
his
ancient
people
had
power
,
yea
a
precept
,
that
who
so
could
not
bend
hismind
to
the
true
love
of
his
wife
,
should
give
her
a
bill
of
divorce
,
and
send
her
from
him
,
though
after
carnal
knowledge
and
long
dwelling
together
.
This
is
anough
to
authorize
ag●dly
Prince
in
that
indulgence
which
he
gives
to
the
changing
of
a
Contract
;
both
because
it
is
certainly
the
inv●ntion
of
Antichrist
,
that
the
pro●rise
of
mariage
de
praesenti
as
they
call
it
,
should
be
indissoluble
,
and
because
it
should
be
a
Princes
care
that
matrimony
be
so
joyn'd
,
as
God
ordain'd
;
which
is
,
that
every
one
should
love
his
wife
with
such
a
love
as
Adam
exprest
to
Eve
:
So
,
as
wee
may
hope
that
they
who
marry
may
become
one
sl●sh
,
and
one
also
in
the
Lord
.
CHAP.
XX
.
Concerns
only
the
celebration
of
mariage
.
CHAP.
XXI
.
The
means
of
preserving
mariage
holy
and
pure
.
NOw
since
there
ought
not
to
be
lesse
care
that
mariage
be
religiously
kept
,
then
that
it
be
piously
and
deliberately
contracted
,
it
will
be
meet
that
to
every
Church
be
ordan'd
certain
grave
and
godly
men
,
who
may
have
this
care
upon
them
,
to
observ
whether
the
husband
bear
himself
wisely
toward
the
wife
,
loving
,
&
inciting
her
to
all
piety
and
the
other
duties
of
this
life
;
and
whether
the
wife
be
subject
to
her
husband
,
and
study
to
be
truly
a
meet
help
to
him
,
as
first
to
all
godlines
,
so
to
every
other
use
of
life
.
And
if
they
shal
find
each
to
other
failing
of
their
duty
,
or
the
one
long
absent
from
the
other
without
just
and
urgent
cause
,
or
giving
suspicion
of
irreligious
and
impure
life
,
or
of
living
in
manifest
wickednes
,
let
it
be
admonisht
them
in
time
.
And
if
thir
autority
be
contemn'd
,
let
the
names
of
such
contemners
be
brought
to
the
Magistrate
,
who
may
use
punishment
to
compell
such
violaters
of
mariage
,
to
thir
duty
,
that
they
may
abstain
from
all
probable
suspicion
of
transgressing
;
and
if
they
admit
of
suspected
company
;
the
Magistrate
is
to
forbid
them
;
whom
they
not
therin
oboying
,
are
to
be
punisht
as
adulterers
,
according
to
the
law
of
Justinian
,
Authont
117.
For
if
holy
wedlock
the
Fountain
and
Seminary
of
good
subjects
,
be
not
vigilantly
preserv'd
from
all
blots
and
disturbances
,
what
can
be
hop'd
,
as
I
said
before
,
of
the
springing
up
of
good
men
,
and
a
right
reformation
of
the
Common-wealth
.
We
know
it
is
not
anough
for
Christians
to
abstain
from
foul
deeds
,
but
from
the
appearance
and
suspicion
therof
.
CHAP.
XXII
.
Of
full
divorce
▪
what
the
ancient
Churches
have
thought
.
Now
we
shall
speak
about
that
dissolving
of
mutrimony
which
may
be
approv'd
,
in
the
sight
of
God
,
if
any
greevous
necessity
requite
.
In
which
thing
the
Roman
Antichrists
have
knit
many
a
pernicious
entanglement
to
distrissed
consuiences
;
for
that
they
might
heer
also
exalt
themselvs
above
God
,
as
if
they
would
be
wiser
and
chaster
then
God
himself
is
,
for
no
cause
,
honest
,
or
necessary
,
will
they
permit
final
divorce
,
in
the
〈◊〉
while
whordoms
and
adulteries
,
and
wor●
things
then
these
,
not
duly
tolerating
in
themselvs
and
others
,
but
therishing
,
and
throwing
then
headlong
into
these
evils
.
For
although
,
they
also
dis-joyn
married
persons
from
board
and
bed
,
that
is
,
from
all
conjugall
society
and
communion
,
and
this
not
only
for
adultery
,
but
for
ill
usage
,
and
matrimoniall
duties
deni'd
,
yet
they
forbid
thos●
thus
parted
to
joyn
in
wedlock
with
others
,
but
,
as
I
said
before
,
any
dishonest
associating
they
permit
.
And
they
pronounce
the
bond
of
that
〈◊〉
to
remain
between
those
whom
they
have
thus
separat
.
As
if
the
bond
of
mariage
,
God
so
teaching
and
pronouncing
,
were
not
such
a
league
as
bindee
the
maried
couple
to
all
society
of
life
,
and
communion
in
divine
&
humane
things
;
and
so
associated
keeps
them
.
Somthing
indeed
out
of
the
latter
Fathers
they
may
pretend
for
this
thir
tyranny
,
especially
out
of
Austine
and
some
others
,
who
were
much
taken
wth
a
preposterous
admiration
of
sing'e
life
;
yet
though
the●
,
Fathers
,
from
the
words
of
Christ
not
rightly
understood
,
taught
that
it
was
unlawfull
to
marry
again
,
while
the
former
wife
liv'd
,
whatever
cause
ther
had
bin
either
of
desertion
or
divorce
,
yet
if
we
mark
the
custom
of
the
Church
,
and
the
common
judgement
which
●oth
in
their
times
and
afterward
prevail'd
,
we
shall
perceave
that
neither
these
Fathers
did
ever
cast
out
of
the
Church
any
one
for
marying
after
a
divorce
,
approv'd
by
the
Imperiall
laws
.
Nor
only
the
first
Christian
Emperours
,
but
the
lator
also
,
ov'n
to
Justinian
,
and
after
him
,
did
grant
for
certain
causes
approv'd
by
Judges
,
to
make
a
true
divorse
;
which
made
and
confirm'd
by
law
,
it
might
be
lawfull
to
marry
again
:
which
if
it
could
not
have
bin
done
without
disple
sing
Christ
and
his
Church
,
surely
it
would
not
have
been
granted
by
Christian
Emperours
,
nor
had
the
Fathers
then
winkt
at
those
doings
in
the
Emperours
.
Hence
ye
may
see
that
Jerom
also
,
though
zealous
of
single
life
more
then
anough
,
and
such
a
condemner
of
second
mariage
though
after
the
death
of
either
party
,
yet
forc't
by
plain
equity
,
desended
.
Fabiola
,
a
noble
Matron
of
Rome
,
who
having
refus'd
her
husband
for
just
causes
,
was
married
to
another
.
For
that
the
sending
of
a
divorce
to
her
husband
was
not
blame-worthy
,
he
affirms
,
because
the
man
was
hainously
vitious
,
and
that
if
an
adulterous
wife
may
be
discarded
,
an
adulterous
husband
is
not
to
be
kept
.
But
that
she
maried
again
,
while
yet
her
husband
was
alive
,
he
defends
in
that
the
Apostle
hath
said
,
It
is
better
to
mary
then
to
burn
,
and
that
young
widows
should
mary
,
for
such
was
Fabiola
,
and
could
not
remain
in
widowhood
.
But
some
one
will
object
that
Jerom
there
addes
,
Neither
did
she
know
the
vigor
of
the
Gospel
,
wherein
all
cause
of
marying
i●
debarr'd
from
women
,
while
thi●
husbands
live
,
and
again
,
while
she
avoided
many
wounds
of
Satan
,
she
receav'd
one
ere
she
was
aware
.
Put
let
the
equall
Reader
minde
also
what
went
before
;
Because
,
saith
he
soon
after
the
beginning
,
there
is
a
rock
and
storm
of
slanderers
oppos'd
against
her
,
I
will
not
praise
her
converted
,
unlesse
I
first
absolve
her
guilty
.
For
why
does
he
call
them
slanderers
who
accus'd
Fabiola
of
marying
again
,
if
he
did
not
judge
it
a
matter
of
Christian
equity
and
charity
,
to
passe
by
and
pardon
that
fact
,
though
in
his
own
opinion
he
held
it
a
fault
.
And
what
can
this
mean
?
I
will
not
praise
her
,
unlesse
I
first
absolv
her
.
For
how
could
he
absolv
her
but
by
proving
that
Fabiola
neither
in
rejecting
her
vitious
husband
,
nor
in
marying
another
,
had
committed
such
a
sin
,
as
could
be
justly
condem'd
.
Nay
,
he
proves
both
by
evident
reason
,
and
cleer
testimonies
of
Scripture
,
that
she
avoided
sin
.
This
also
is
hence
understood
,
that
Jerom
by
the
vigor
of
the
Gospel
,
meant
that
height
and
perfection
of
our
Saviours
precept
,
which
might
be
remitted
to
those
that
burn
;
for
he
addes
,
But
if
she
be
accus'd
in
that
she
remain'd
not
unmarried
,
I
shall
confesse
the
fault
,
so
I
may
relate
the
necessity
.
If
then
he
acknowledg'd
a
necessity
,
as
he
did
,
because
she
was
young
,
and
could
not
live
in
Widowhood
,
certainly
he
could
not
impute
her
second
mariage
to
her
much
blame
:
but
when
he
excuses
her
out
of
the
word
of
God
,
does
he
not
openly
declare
his
thoughts
,
that
the
second
mariage
of
Fabiola
was
permitted
her
by
the
holy
Ghost
himself
for
the
necessity
which
she
suffer'd
,
and
to
shun
the
danger
of
fornication
,
though
she
went
somwhat
aside
from
the
vigor
of
the
Gospel
.
But
if
any
urge
that
Fabiola
did
public
penance
for
her
second
mariage
,
which
was
not
impos'd
but
for
great
faults
.
T'
is
answer'd
,
she
was
not
enjoyn'd
to
this
pennance
.
but
did
it
of
her
own
accord
,
and
not
till
after
her
second
husbands
death
.
As
in
the
time
of
Cyprian
we
read
that
many
were
wont
to
doe
voluntary
penance
for
small
faults
,
which
were
not
liable
to
excommunication
.
CHAP.
XXIII
.
That
Mariage
was
granted
by
the
ancient
Fathers
,
ev'n
after
the
vow
of
single
life
.
SOme
will
say
perhaps
,
whersore
all
this
concerning
mariage
after
vow
of
single
life
,
when
as
the
question
was
of
mariage
after
divorse
?
For
this
reason
,
that
they
whom
it
so
much
moves
,
because
some
of
the
Fathers
thought
mariage
after
any
kind
of
divorce
,
to
be
condemn'd
of
our
Saviour
,
may
see
that
this
conclusion
follows
not
.
The
Fathers
thought
all
mariage
after
divorce
to
be
forbidd'n
of
our
Saviour
,
therfore
they
thought
such
mariage
was
not
to
be
tolerated
in
a
Christian
.
For
the
same
Fathers
judg'd
it
forbidd'n
to
marry
after
vow
;
yet
such
mariages
they
neither
dissolv'd
nor
excommunicated
.
For
these
words
of
our
Saviour
,
and
of
the
holy
Ghost
,
stood
in
their
way
;
All
cannot
receav
this
saying
,
but
they
to
whom
it
is
giv'n
.
Every
one
hath
his
proper
gifs
from
God
,
one
after
this
manner
,
another
after
that
.
It
is
better
to
marry
then
to
burn
.
I
will
that
younger
Widows
marry
,
and
the
like
.
So
there
are
many
Canons
,
and
Laws
extant
,
wherby
Priests
,
if
they
maried
,
were
remov'd
from
their
office
,
yet
is
it
not
read
that
their
mariage
was
dissolv'd
,
as
the
Papists
now-a-dayes
doe
,
or
that
they
were
excommunicated
,
nay
expressly
they
might
communicate
as
Lay
men
.
If
the
consideration
of
human
infirmitie
,
and
those
testimonies
of
divine
Scripture
which
grant
mariage
to
every
one
that
wants
it
,
persuaded
those
Fathers
to
bear
themselvs
so
humanly
toward
them
who
had
maried
with
breach
of
vow
to
God
,
as
they
beleev'd
,
and
with
divorce
of
that
mariage
wherin
they
were
in
a
manner
joyn'd
to
God
;
who
doubts
,
but
that
the
same
Fathers
held
the
like
humanitie
was
to
be
afforded
to
those
who
after
divorce
&
faith
broken
with
men
,
as
they
thought
,
enter'd
into
second
mariage
:
for
among
suchare
also
found
no
lesse
weak
,
and
no
lesse
burning
.
CHAP.
XXIV
.
Who
of
the
ancient
Fathers
have
granted
marriage
after
divorce
.
THis
is
cleer
both
by
what
hath
bin
said
,
and
by
that
which
Origen
relates
of
certain
Bishops
in
his
time
,
Homil.
7.
in
Matth.
I
know
some
,
saith
he
,
which
are
over
Churches
,
who
without
Scripture
have
permitted
the
wife
to
mary
while
her
former
husband
liv'd
.
And
did
this
against
Scripture
which
saith
,
The
wife
is
bound
to
her
husband
so
long
as
he
lives
,
and
she
shall
be
call●d
an
adulteresse
,
if
,
her
husband
living
,
she
take
another
man
,
yet
did
they
not
permit
this
without
cause
,
perhaps
for
the
infirmitie
of
such
as
had
not
continence
,
they
permitted
evill
to
avoid
worse
.
Ye
see
Origen
and
the
Doctors
of
his
age
,
not
without
all
cause
,
permitted
women
after
divorce
to
marry
,
though
their
former
husbands
were
living
:
yet
writes
that
they
permitted
against
Scripture
.
But
what
cause
could
they
have
to
doe
so
,
unlesse
they
thought
our
Saviour
in
his
precepts
of
divorce
,
had
so
forbid'n
,
as
willing
to
remit
such
perfection
to
his
weaker
ones
,
cast
into
danger
of
worse
faults
.
The
same
thought
Leo
,
Bishop
of
Rome
,
Ep.
85.
to
the
African
Bishops
of
Mauritania
Caesariensis
,
wherin
cōplaining
of
a
certain
Priest
,
who
divorcing
his
wife
,
or
being
divorc't
by
her
,
as
other
copies
have
it
,
had
maried
another
,
neither
dissolvs
the
matrimony
,
nor
excommunicates
him
,
only
unpreists
him
.
The
fathers
therfore
as
wee
see
,
did
not
simple
and
wholly
condemn
mariage
after
divorce
.
But
as
t●
me
,
this
remi●ting
of
our
Saviours
precepts
,
which
these
ancients
allow
to
the
〈◊〉
in
marrying
after
vow
and
divorce
,
I
can
in
no
ways
admit
;
for
what
so
ever
plunly
consents
not
with
the
commandment
,
cannot
,
I
am
certain
,
be
permitted
,
or
suffer'd
in
any
Christian
:
for
heav'n
and
earth
shall
p●sse
away
,
but
not
a
●le
from
the
commands
of
God
among
them
who
expect
●e
eternal
.
Let
us
therfore
consi●er
,
and
waigh
the
words
of
our
Lord
concerning
mariage
,
and
divorce
,
which
he
pronounc't
both
by
himself
,
and
by
his
Apostle
,
and
let
us
compare
them
with
other
Cracles
of
God
;
for
whatsoever
is
contrary
to
these
,
I
shall
not
persuade
the
least
tolerating
therof
.
But
if
it
can
be
taught
to
agree
with
the
Word
of
God
,
yea
to
be
commanded
that
most
men
may
have
permission
giv'n
them
to
divorce
and
marry
again
,
I
must
preferre
the
au●rity
of
Gods
Word
before
the
opinion
of
Fathers
and
Doctors
,
as
they
themselvs
teach
.
CHAP.
XXV
.
The
words
of
our
Lord
,
a●d
of
the
holy
Ghost
by
the
Apostle
Paul
concerning
Divorce
are
explain'd
.
BVt
the
words
of
our
Lord
and
of
the
holy
Ghost
,
out
of
which
Austin
,
and
some
others
of
the
Fathers
think
it
concluded
that
our
Saviour
forbids
ma●iage
after
any
divorce
are
these
,
Mat.
5.
31
,
32.
I●
hath
bin
said
&c.
And
Mat.
19.
7.
They
say
unto
him
,
why
did
Moses
then
command
,
&c.
And
Mark
the
10th
,
and
Luke
the
16.
Rom.
7.
1
,
2
,
3.
1
Cor.
7.
10
,
11.
H●nce
therfore
they
conclude
that
all
mariage
after
divorce
is
call'd
adultery
;
which
to
commit
beeing
no
ways
to
be
tolerated
in
any
Christian
,
they
think
it
follows
that
second
●ariage
is
in
no
case
to
be
permitted
either
to
the
divorcer
or
to
the
divorsed
.
But
that
it
may
be
more
fully
and
plainly
perceav'd
,
what
force
is
in
this
kind
of
reasoning
,
it
will
be
the
best
cours
to
lay
down
certain
Deut.
24.
1.
CHAP.
XXVI
.
That
God
in
his
law
did
not
only
grant
,
but
also
command
divorce
to
certain
men
.
DEul
.
24.
1.
When
a
man
hath
taken
a
wife
,
&c.
But
in
Mala.
2.
15
,
16.
is
read
the
Lords
command
to
put
her
away
whom
a
man
hates
,
in
these
words
.
Take
heed
to
your
spirit
,
and
let
none
deal
injuriously
against
the
wife
of
his
youth
.
If
he
hate
,
let
him
put
away
,
saith
the
Lord
God
of
Israel
.
And
he
shall
hide
thy
violence
with
his
garment
,
that
maries
her
divorc't
by
thee
,
saith
the
Lord
of
hosts
;
But
take
heed
to
your
spirit
,
and
doe
no
injury
.
By
these
testimonies
of
the
divine
law
,
wee
see
that
the
Lord
did
not
only
permit
,
but
also
expresly
and
earnestly
commanded
his
people
,
by
whom
he
would
that
all
holiness
and
faith
of
mariage
convant
should
be
observ'd
,
that
he
who
could
not
induce
his
minde
to
love
his
wife
with
a
true
conjugal
love
,
might
dismisse
her
that
shee
might
marry
to
another
.
CHAP.
XXVII
.
That
what
the
Lord
permitted
and
commanded
to
his
ancient
people
concerning
divorce
,
belongs
also
to
Christians
.
NOw
what
the
Lord
permitted
to
his
first-borne
people
,
that
certainly
he
could
not
forbid
to
his
own
among
the
Gentils
,
whom
he
made
coheires
and
into
one
body
with
his
people
,
nor
could
he
ever
permit
,
much
lesse
command
ought
that
was
not
good
for
them
,
at
least
so
us'd
,
as
he
commanded
.
For
beeing
God
,
he
is
not
chang'd
as
man
.
Which
thing
who
seriously
considers
,
how
can
he
imagine
that
God
would
make
that
wicked
to
them
that
beleeve
,
and
serv
him
under
grace
,
which
he
granted
and
commanded
to
them
that
serv'd
him
under
the
Law
.
When
as
the
same
causes
require
the
same
permission
.
And
who
that
knows
but
humane
matters
,
and
loves
the
truth
,
will
deny
that
many
mariage●
hang
as
ill
together
now
,
as
ever
they
did
among
the
Jews
?
So
that
such
mariages
are
liker
to
torments
then
true
mariages
.
As
therfore
the
Lord
doth
always
fuctour
and
help
the
oppressed
,
so
he
would
ever
have
it
provided
for
injur'd
husbands
and
wives
,
that
under
pretence
of
the
mariage-bond
,
they
be
not
sold
to
perpetual
vexations
,
instead
of
the
loving
and
comfortable
mariage-duties
.
And
lastly
,
as
God
doth
always
d●te
〈◊〉
,
and
fraud
,
so
neither
doth
he
approvo
,
that
〈◊〉
his
〈◊〉
,
that
should
be
counted
mariage
,
wherin
none
of
those
duties
remain
wherby
the
league
of
wedlock
is
chiefly
preserv'd
.
What
inconsiderat
neglect
then
of
Gods
law
is
this
,
that
I
may
not
call
it
worse
,
to
hold
that
Christ
our
Lord
would
not
grant
the
same
remedies
both
of
divorce
and
second
mariage
to
the
weak
,
or
to
the
evil
,
if
they
will
needs
have
it
so
,
but
especially
to
the
innocent
and
wronged
,
when
as
the
same
urgent
causes
remain
,
as
before
,
when
the
discipline
of
the
church
and
Magistrate
hath
tri'd
what
may
be
tri'd
.
CHAP.
XXVIII
.
That
our
Lord
Christ
intended
not
to
make
new
Laws
of
mariage
and
divorce
,
or
of
any
civil
matters
.
IT
is
agreed
by
all
who
determine
of
the
Kingdom
,
and
offices
of
Our
Savour
came
to
preach
repentance
,
and
remission
;
seeing
therfore
those
who
put
away
thir
wives
without
any
just
cause
,
were
not
toucht
with
conscience
of
the
sin
,
through
misunderstanding
of
the
law
,
he
recall'd
them
to
a
right
interpretation
,
and
taught
that
the
woman
in
the
beginning
was
so
joyn'd
to
the
man
,
that
there
should
be
a
perpetual
union
both
in
body
and
spirit
:
where
this
is
not
,
the
matrimony
is
already
broke
,
before
there
be
yet
any
divorce
made
or
second
mariage
.
CHAP.
XXIX
.
That
it
is
wicked
to
strain
the
words
of
Christ
beyond
thir
purpose
.
This
is
his
third
Axiom
,
wherof
there
needs
no
explication
heer
.
CHAP.
XXX
.
That
all
places
of
Scripture
about
the
same
thing
are
to
be
This
be
demonstrates
at
large
out
of
sundry
places
in
the
Gospel
;
and
principally
by
that
precept
against
swearing
,
which
compar'd
with
many
places
of
the
Law
and
Prophets
,
is
a
flat
contradiction
of
them
all
,
if
we
follow
superstitiously
the
letter
.
Then
having
repeated
briefly
his
fo●re
Axioms
,
he
thus
proceeds
.
These
things
thus
preadmonisht
,
let
us
enquire
what
the
undoubted
meaning
is
of
our
Saviours
words
;
and
enquire
according
to
the
rule
which
is
observ'd
by
all
learned
and
good
men
in
their
expositions
;
that
praying
first
to
God
,
who
is
the
only
opener
of
our
hearts
,
wee
may
first
with
fear
and
reverence
consider
well
the
words
of
our
Saviour
touching
this
question
.
Next
,
that
wee
may
compare
them
with
all
other
places
of
Scripture
,
treating
of
this
matter
,
to
see
how
they
consent
with
our
Saviours
words
,
and
those
of
his
Apostle
.
CHAP.
XXXI
.
This
Chapter
disputes
against
Austin
and
the
Papists
,
who
deny
second
mariage
,
ev'n
to
them
who
divorce
in
case
of
adultery
,
which
because
it
is
not
controverted
among
true
Protestants
,
but
that
the
innocent
person
is
easily
allow'd
to
marry
,
I
spare
the
translating
.
CHAP.
XXXII
.
That
a
manifest
adulteresse
ought
to
be
divorc't
,
and
cannot
lawfully
be
retain'd
in
mariage
by
any
true
Christian
.
This
though
be
prove
sufficiently
,
yet
I
let
passe
,
because
this
question
was
not
hindl'd
in
the
Doctrine
and
discipline
of
divorce
;
to
which
book
I
bring
so
much
of
this
Treatise
as
runs
parallel
.
CHAPTER
XXXIII
.
That
adultery
is
to
be
punisht
by
death
.
This
Chapter
also
I
omitt
for
the
reason
last
alleg'd
.
CHAP.
XXXIV
.
That
it
is
lawfull
for
a
wife
to
leav
an
adulterer
,
and
to
marry
another
husband
.
This
is
generally
granted
,
and
therfore
excuses
me
the
writing
out
.
CHAP.
XXXV
.
Places
in
the
Writings
of
the
Apostle
Paul
touching
divorce
explain'd
.
LEt
us
consider
the
answers
of
the
Lord
giv'n
by
the
Apostle
severally
.
Concerning
the
first
which
is
Rom.
7.
1.
Know
yet
not
brethren
,
for
I
speak
to
them
that
know
the
law
,
&c.
Ver.
2.
The
woman
is
bound
by
the
law
to
her
husband
so
long
as
he
liveth
.
Heer
it
is
certain
that
the
holy
Ghost
had
no
purpose
to
determine
ought
of
mariage
,
or
divorce
,
but
only
to
bring
an
example
from
the
common
and
ordinary
law
of
wedlock
,
to
shew
that
as
no
covnant
holds
either
party
beeing
dead
,
so
now
that
wee
are
not
bound
to
the
law
,
but
to
Christ
our
Lord
,
seeing
that
through
him
wee
are
dead
to
sin
,
and
to
the
law
;
and
so
joyn'd
to
Christ
that
wee
may
bring
forth
fruit
in
him
from
a
willing
godlines
,
and
not
by
the
compulsion
of
law
,
wherby
our
sins
are
more
excited
,
and
become
more
violent
.
What
therfore
the
holy
Spirit
heer
speaks
of
matrimony
,
cannot
be
extended
beyond
the
general
rule
.
Besides
it
is
manifest
,
that
the
Apostle
did
allege
the
law
of
wedlock
,
as
it
was
deliver'd
to
the
Jews
;
for
,
saith
he
,
I
speak
to
them
that
know
the
law
.
They
knew
no
law
of
God
but
that
by
Moses
,
which
plainly
grants
divorce
for
several
reasons
.
It
cannot
therfore
be
said
that
the
Apostle
cited
this
generall
example
out
of
the
law
,
to
abolish
the
several
exceptions
of
that
law
,
which
God
himself
granted
by
giving
autority
to
divorce
.
Next
when
the
Apostle
brings
an
example
out
of
Gods
law
concerning
man
and
wife
,
it
must
be
necessary
that
wee
understand
such
for
man
and
wife
,
as
are
so
indeed
according
to
the
same
law
of
God
;
that
is
,
who
are
so
dispos'd
as
that
they
are
both
willing
and
able
to
perform
the
necessary
duties
of
mariage
;
not
those
who
under
a
false
title
of
mariage
,
keep
themselves
mutually
bound
to
injuries
and
disgraces
;
for
such
twain
are
nothing
lesse
then
lawfull
man
and
wife
.
The
like
answer
is
to
be
giv'n
to
all
the
other
places
both
of
the
Gospel
and
the
Apostle
,
that
what
ever
exception
may
be
prov'd
out
of
Gods
law
,
be
not
excluded
from
those
places
.
For
the
Spirit
of
God
doth
not
condemn
things
formerly
granted
,
and
allow'd
,
where
there
is
like
cause
and
reason
.
Hence
Ambrose
upon
that
place
,
1
Cor.
7.
15.
A
brother
or
a
sister
is
not
under
bondage
in
such
cases
;
thus
expounds
;
The
reverence
of
mariage
is
not
due
to
him
who
abhors
the
author
of
mariage
;
nor
is
that
mariage
ratify'd
which
is
without
devotion
to
God
:
he
sins
not
therfore
who
is
put
away
for
Gods
cause
,
though
be
joyn
himself
to
another
.
For
the
dishonor
of
the
Creator
dissolves
the
right
of
matrimonl
to
him
who
is
deserted
,
that
he
be
not
accus'd
,
though
marrying
to
another
.
The
faith
of
wedlock
is
not
to
be
kept
with
him
who
departs
,
that
he
might
not
hear
the
God
of
Christians
to
be
the
author
of
wedlock
.
For
if
Ezra
caus'd
the
mis-beleeving
wives
and
husbands
to
be
divorc't
,
that
God
might
be
appeas'd
,
and
not
effended
,
though
they
took
others
of
thir
own
faith
,
how
much
more
shall
it
be
free
,
if
the
mis-beleever
depart
to
marry
one
of
our
own
Religion
.
For
this
is
not
to
be
counted
matrimony
which
is
against
the
law
of
God
.
Two
things
are
heer
to
be
observ'd
toward
the
following
discourse
,
which
truth
it self
,
and
the
force
of
Gods
word
hath
drawn
from
this
holy
man
.
For
those
words
are
very
large
,
Matrimony
is
not
ratify'd
without
devotion
to
God
.
And
the
dishonour
of
the
Creator
dissolvs
the
right
of
matrimony
.
For
devotion
is
farre
off
,
and
dishonor
is
done
to
God
by
all
who
persist
in
any
wickednes
and
hainous
crime
.
CHAP.
XXXVI
.
That
although
it
seem
in
the
Gospel
,
as
if
our
Saviour
granted
divorce
only
for
adultery
,
yet
in
very
deed
he
granted
it
for
other
causes
also
.
NOw
is
to
be
dealt
with
this
question
,
Whether
it
be
lawful
to
divorce
and
marry
again
for
other
causes
besides
adultery
,
since
our
Saviour
exprest
that
only
.
To
this
question
,
if
we
retain
our
principles
already
laid
,
and
must
acknowledge
it
to
be
a
cursed
blasphemy
,
if
we
say
that
the
words
of
God
doe
contradict
one
another
,
of
necessity
we
must
confesse
that
our
Lord
did
grant
divorce
,
and
mariage
after
that
for
other
causes
besides
adultery
,
notwithstanding
what
he
said
in
Matthew
.
For
first
,
they
who
consider
but
only
that
place
,
1
Cor.
7.
which
treats
of
beleevers
and
misbeleevers
matcht
together
,
must
of
force
confesse
,
that
our
Lord
granted
just
divorce
,
and
second
mariage
in
the
cause
of
desertion
,
which
is
other
then
the
cause
of
fornication
.
And
if
there
be
one
other
cause
found
lawfull
,
then
is
it
most
true
that
divorce
was
granted
not
only
for
fornication
.
Next
,
it
cannot
be
doubted
,
as
I
shew'd
before
,
by
them
to
whom
it
is
giv'n
to
know
God
and
his
judgements
out
of
his
own
word
,
but
that
,
what
means
of
peace
and
safety
God
ever
granted
and
ordain'd
to
his
elected
people
,
the
same
he
grants
and
ordains
to
men
of
all
ages
who
have
equally
need
of
the
same
remedies
.
And
who
,
that
is
but
a
knowing
man
,
dares
say
there
be
not
husbands
and
wives
now
to
be
found
in
such
a
hardnesse
of
heart
,
that
they
will
not
perform
either
conjugal
affection
,
or
any
requis●t
duty
therof
,
though
it
be
most
deserv'd
at
thir
hands
.
Neither
can
any
one
deferre
to
confesse
,
but
that
God
whose
property
it
is
to
judge
the
cause
of
them
that
suffer
injury
,
hath
provided
for
innocent
and
honest
persons
wedded
,
how
they
might
free
themselvs
by
lawfull
means
of
divorce
,
from
the
bondage
and
iniquity
of
those
who
are
falsly
term'd
thir
husbands
or
thir
wives
.
This
is
cleer
out
of
Deut
,
24.
1.
Malach.
2.
Matth.
19.
1
Cor.
7.
and
out
of
those
principles
which
the
Scripture
every where
teaches
,
That
God
changes
not
his
minde
,
dissents
not
from
himself
,
is
no
accepter
of
persons
;
but
allows
the
same
remedies
to
all
men
opprest
with
the
same
necessities
and
infirmities
;
yea
,
requires
that
wee
should
use
them
.
This
he
will
easily
perceave
,
who
considers
these
things
in
the
Spirit
of
the
Lord
.
Lastly
,
it
is
most
certain
,
that
the
Lord
hath
commanded
us
to
obey
the
civil
laws
every
one
of
his
own
Common-wealth
,
if
they
be
not
against
the
laws
of
God
.
CHAP.
XXXVII
.
For
what
causes
divorce
is
permitted
by
the
civil
Law
ex
1.
consensu
Codic
.
de
repudiis
.
IT
is
also
manifest
that
the
law
of
Theodosius
and
Valentinian
,
which
begins
Consensu
,
&c.
touching
divorce
,
and
many
other
decrees
of
pious
Emperours
agreeing
heerwith
,
are
not
contrary
to
the
word
of
God
.
And
therfore
may
be
recall'd
into
use
by
any
Christian
Prince
or
Common-wealth
,
nay
ought
to
be
with
due
respect
had
to
every
nation
.
For
whatsoever
is
equall
and
just
,
that
in
every
thing
is
to
be
sought
and
us'd
by
Christians
.
Hence
it
is
plain
that
divorce
is
granted
by
divine
approbation
,
both
to
husbands
and
to
wives
,
if
either
party
can
convict
the
other
of
these
following
offences
before
the
Magistrate
.
If
the
husband
can
prove
the
wife
to
be
an
adulteresse
,
a
witch
,
a
murdresse
,
to
have
bought
or
sold
to
slavery
any
one
free
born
,
to
have
violated
sepulchers
,
committed
sacrilege
,
favor'd
theevs
and
robbers
,
desitous
of
feasting
with
strangers
,
the
husband
not
knowing
,
or
not
willing
,
if
she
lodge
forth
without
a
just
and
probable
cause
,
or
frequant
theaters
and
sights
,
he
forbidding
,
if
she
be
privie
with
those
that
plot
against
the
State
,
or
if
she
deal●
falsly
,
or
offer
blows
.
And
if
the
wife
can
prove
her
husband
guilty
of
any
those
fore-named
crimes
,
and
frequent
the
company
of
lewd
women
in
her
sight
;
or
if
he
beat
her
,
she
had
the
like
liberty
to
quit
herselfe
,
with
this
difference
,
that
the
man
after
divorce
might
forthwith
marry
again
;
the
woman
not
till
a
year
after
,
lest
she
might
chance
to
have
conceav'd
.
CHAP.
XXXVIII
.
An
exposition
of
those
places
wherein
God
declares
the
nature
of
holy
wedlock
:
NOw
to
the
end
it
may
be
seen
that
this
agrees
with
the
divine
law
,
the
first
institution
of
mariage
is
to
be
consider'd
,
and
those
texts
in
which
God
establisht
the
joyning
of
male
and
famale
,
and
describ'd
the
duties
of
them
both
.
When
God
had
determin'd
to
make
woman
,
and
give
her
as
a
wife
to
man
,
he
spake
thus
,
Gen.
2.
18.
It
is
not
good
for
man
to
be
alone
,
I
will
make
him
a
help
meet
for
him
.
And
Adam
said
,
but
in
the
Spirit
of
God
,
v.
23.
24.
This
is
now
bone
of
my
bone
,
and
slesh
of
my
slesh
.
Therfore
shall
a
man
leav
his
father
and
mother
,
and
shall
cl●av
to
his
wise
,
and
thy
shall
be
one
slesh
.
To
this
first
institution
did
Christ
recall
his
own
;
when
answering
the
Pharises
,
he
condemn'd
the
licence
of
unlawfull
divorce
.
He
taught
therfore
by
his
example
,
that
we
,
according
to
this
first
institution
,
and
what
God
hath
spok'n
therof
,
ought
to
determin
what
kind
of
covnant
mariage
is
,
how
to
be
kept
,
and
how
farre
;
and
lastly
,
for
what
cau●s
to
be
dislolv'd
.
To
which
decrees
of
God
these
also
are
to
be
joyn'd
,
which
the
holy
Ghost
hath
taught
by
his
Apostle
,
that
neither
the
husband
nor
the
wife
hath
power
of
their
own
body
,
but
mutually
each
of
eithers
.
That
the
husband
shall
love
the
wife
as
his
own
body
,
yea
as
Christ
loves
his
Church
,
and
that
the
wife
ought
to
be
subject
to
her
husband
,
as
the
Church
is
to
Christ
.
By
these
things
the
nature
of
holy
wedlock
is
certainly
known
;
whereof
if
only
one
be
wanting
in
both
or
either
party
,
and
that
either
by
obstinate
malev●lence
,
or
too
deep
inbred
weak●es
of
minde
,
or
lastly
,
through
incurable
impotence
of
body
,
it
cannot
then
be
said
that
the
covnant
of
matrimony
holds
good
between
such
;
if
we
mean
that
covnant
which
God
instituted
and
call'd
Mariage
,
and
that
wherof
only
it
must
be
understood
that
our
Saviour
said
,
Those
whom
God
hath
joyn'd
,
let
no
man
separate
.
And
hence
is
concluded
,
that
matrimonv
requires
continuall
cohabitation
and
living
together
,
unlesse
the
calling
of
God
be
otherwise
evident
;
which
union
if
the
parties
themselves
dis-joyn
either
by
mutuall
consent
,
or
one
against
the
others
will
depart
,
the
marriage
is
then
brok'n
.
Wherein
the
Papists
,
as
in
other
things
oppose
themselvs
against
God
;
while
they
●rate
for
many
causes
from
bed
and
board
,
&
yet
will
have
the
bond
of
matrimony
remain
,
as
if
this
covnant
could
be
other
then
the
conjunction
and
communion
not
only
of
bed
&
board
,
but
of
all
other
loving
and
helpfull
duties
.
This
we
may
see
in
these
words
;
I
will
make
him
a
help
meet
for
him
;
bone
of
his
bones
,
and
flesh
of
his
slesh
;
for
this
cause
shall
he
leav
father
and
mother
,
and
cleav
to
his
wife
,
and
they
twain
shall
be
one
flesh
.
By
which
words
who
discerns
not
,
that
God
requires
of
them
both
so
to
live
together
,
and
to
be
united
not
only
in
body
but
in
mind
also
,
with
such
an
affection
as
none
may
be
dearer
and
more
ardent
among
all
the
relations
of
mankind
,
nor
of
more
efficacy
to
the
mutual
offices
of
love
,
and
loyalty
.
They
must
communicate
and
consent
in
all
things
both
divine
and
human
,
which
have
any
moment
to
well
and
happy
living
.
The
wife
must
honour
and
obey
her
husband
,
as
the
Church
honours
and
obeys
Christ
her
head
.
The
husband
must
love
and
cherish
his
wife
,
as
Christ
his
Church
.
Thus
they
must
be
to
each
other
,
if
they
will
be
true
man
and
wife
in
the
sight
of
God
,
whom
certainly
the
Churches
ought
to
follow
in
thir
judgement
.
Now
the
proper
and
ultimate
end
of
mariage
is
not
copulation
,
or
children
,
for
then
there
was
not
true
matrimony
between
Joseph
and
Mary
the
mother
of
Christ
,
nor
between
many
holy
persons
more
;
but
the
full
and
proper
and
main
end
of
mariage
,
is
the
communicating
of
all
duties
,
both
divine
and
humane
,
each
to
other
,
with
utmost
benevolence
and
affection
.
CHAP.
XXXIX
.
The
properties
of
a
true
and
Christian
mariage
,
more
distinctly
repeated
.
BY
which
definition
wee
may
know
that
God
esteems
and
reckons
upon
these
foure
necessary
properties
to
be
in
every
true
mariage
.
1.
That
they
should
live
together
,
unlesse
the
calling
of
God
require
otherwise
for
a
time
.
2.
That
they
should
love
one
another
to
the
height
of
dearnes
,
and
that
in
the
Lord
,
and
in
the
communion
of
true
Religion
.
3.
That
the
husband
beare
himself
as
the
head
and
preserver
of
his
wife
,
instructing
her
to
all
godlines
and
integritie
of
life
;
that
the
wife
also
be
to
her
husband
a
help
,
according
to
her
place
,
especially
furdering
him
in
the
true
worship
of
God
,
and
next
in
all
the
occasions
of
civil
life
.
And
4.
That
they
defraud
not
each
other
of
conjugal
benevolence
,
as
the
Apostle
commands
,
1
Cor.
7.
Hence
it
follows
according
to
the
sentence
of
God
,
which
all
Christians
ought
to
be
rul'd
by
,
that
between
those
who
either
through
obstinacy
,
or
helples
inabilitie
,
cannot
or
will
not
perform
these
repeated
duties
,
between
those
there
can
be
no
true
matrimony
,
nor
ought
they
to
b●
counted
man
and
wife
.
CHAP.
XL
.
Whether
those
crimes
recited
Chap.
37.
out
of
the
civil
law
dissolv
matrimony
in
Gods
account
.
NOw
if
a
husband
or
wife
be
found
guilty
of
any
those
crimes
,
which
by
the
law
consensu
are
made
causes
of
divorce
,
t
is
manifest
that
such
a
man
cannot
be
the
head
,
and
preserver
of
his
wife
,
nor
such
a
woman
be
a
meet
help
to
her
husband
,
as
the
divine
law
in
true
wedlock
requires
;
for
these
faults
are
punisht
either
by
death
,
or
deportation
,
or
extream
infamy
,
which
are
directly
opposite
to
the
covnant
of
mariage
.
If
they
deserve
death
,
as
adultery
and
the
like
,
doubtles
God
would
not
that
any
should
live
in
wedlock
with
them
whom
he
would
not
have
to
live
at
all
.
Or
if
it
be
not
death
,
but
the
incurring
of
notorious
infamy
,
certain
it
is
neither
just
,
nor
expedient
,
nor
meet
,
that
an
honest
man
should
be
coupl'd
with
an
infamous
woman
,
nor
an
honest
matron
with
an
infamous
man
.
The
wise
Roman
Princes
had
so
great
regard
to
the
equal
honour
of
either
wedded
person
,
that
they
counted
those
mariages
of
no
force
which
were
made
between
the
one
of
good
repute
,
and
the
other
of
evill
note
.
How
much
more
will
all
honest
regard
of
Christian
expedience
and
comlines
beseem
&
concern
those
who
are
set
free
and
dignify'd
in
Christ
,
then
it
could
the
Roman
Senate
,
or
thir
sons
,
for
whō
that
law
was
provided
.
And
this
all
godly
men
will
soon
apprehend
,
that
he
who
ought
to
be
the
head
and
preserver
not
only
of
his
wife
,
but
also
of
his
children
and
family
,
as
Christ
is
of
his
Church
,
had
need
be
one
of
honest
name
:
so
likewise
the
wife
which
is
to
be
the
meet
help
of
an
honest
and
good
man
,
the
mother
of
an
honest
off-spring
and
family
,
the
glory
of
the
man
,
ev'n
as
the
man
is
the
glory
of
Christ
,
should
not
be
tainted
with
ignominy
;
as
neither
of
them
can
avoid
to
be
,
having
bin
justly
appeacht
of
those
forenamed
crimes
;
and
therfore
cannot
be
worthy
to
hold
thir
place
in
a
Christian
family
:
yea
they
themselvs
turn
out
themselvs
and
dissolv
that
holy
covnant
.
And
they
who
are
true
brethren
and
sisters
in
the
Lord
,
are
no
more
in
bondage
to
such
violaters
of
mariage
.
But
heer
the
Patrons
of
wickednes
and
dissolvers
of
Christian
discipline
will
object
,
that
it
is
the
part
of
man
and
wife
to
bear
one
anothers
crosse
,
whether
in
calamit●e
,
or
infamy
,
that
they
might
gain
each
other
,
if
not
to
a
good
name
,
yet
to
repentance
and
amendment
.
But
they
who
thus
object
,
seek
the
impunity
of
wickednes
,
and
the
favour
of
wicked
men
,
not
the
duties
of
true
charity
;
which
preferrs
public
honesty
before
private
interest
;
and
had
rather
the
remedies
of
wholsom
punishment
appointed
by
God
should
be
in
use
,
then
that
by
remisness
the
licence
of
evil
doing
should
encrease
.
For
if
they
who
by
committing
such
offences
,
have
made
void
the
holy
knott
of
mariage
,
be
capable
of
repentance
,
they
will
be
sooner
mov'd
when
due
punishment
is
executed
on
them
;
then
when
it
is
remitted
.
Wee
must
ever
beware
,
lest
,
in
contriving
what
will
be
best
for
the
souls
health
of
delinquents
,
wee
make
our selvs
wiser
and
discreeter
then
God
.
He
that
religiously
waighs
his
oracles
concerning
mariage
,
cannot
doubt
that
they
who
have
committed
the
foresaid
transgressions
,
have
lost
the
right
of
matrimony
,
and
are
unworthy
to
hold
thir
dignity
in
an
honest
and
Christian
family
.
But
if
any
husband
or
wife●see
such
signs
of
repentance
in
thir
transgressor
,
as
that
they
doubt
not
to
regain
them
by
continuing
with
them
,
and
partaking
of
thir
miseries
and
attaintures
,
they
may
be
left
to
thir
own
hopes
,
and
thir
own
mind
,
saving
ever
the
right
of
Church
and
Common-wealth
,
that
it
receav
no
scandal
by
the
neglect
of
due
severity
,
and
thir
children
no
harm
by
this
invitation
to
licence
,
and
want
of
good
education
.
From
all
these
considerations
,
if
they
be
thought
on
,
as
in
the
presence
of
God
,
and
out
of
his
Word
,
any
one
may
perceav
,
who
desires
to
determine
of
these
things
by
the
Scripture
,
that
those
causes
of
lawfull
divorce
,
which
the
most
religious
Emperours
Theodosius
and
Valentinian
set
forth
in
the
forecited
place
,
are
according
to
the
law
of
God
,
and
the
prime
institution
of
mariage
.
And
were
still
more
and
more
straitn'd
,
as
the
Church
and
State
of
the
Empire
still
more
and
more
corrupted
and
degenerated
.
Therfore
pious
Princes
&
Common-wealths
both
may
and
ought
establish
them
again
,
if
they
have
a
mind
to
restore
the
honour
,
sanctitie
,
and
religion
of
holy
wedlock
to
thir
people
,
and
dis-intangle
many
consciences
from
a
miserable
and
perilous
condition
,
to
a
chaste
and
honest
life
.
To
those
recited
causes
wherfore
a
wife
might
send
a
divorce
to
her
husband
,
Justinian
added
foure
more
,
Constit
,
117.
And
foure
more
,
for
which
a
man
might
put
away
his
wife
.
Three
other
causes
were
added
in
the
Code
derepudiis
l.
Jubemus
.
All
which
causes
are
so
cleerly
contrary
to
the
first
intent
of
mariage
,
that
they
plainly
dissolv
it
.
I
set
them
not
down
beeing
easie
to
be
found
in
the
body
of
the
civil
Law
.
It
was
permitted
also
by
Christian
Emperours
,
that
they
who
would
divorce
by
mutuall
conscnt
,
might
without
impediment
.
Or
if
there
were
any
difficulty
at
all
in
it
,
the
law
expresses
the
reason
,
that
it
was
only
in
favour
of
the
children
,
so
that
if
there
were
none
,
the
law
of
those
godly
Emperours
made
no
other
difficulty
of
a
divorce
by
consent
.
Or
if
any
were
minded
without
consent
of
the
other
to
divorce
,
and
without
those
causes
which
have
bin
nam'd
,
the
Christian
Emperours
laid
no
other
punishment
upon
them
,
then
that
the
husband
wrongfully
divorcing
his
wife
should
give
back
her
dowry
,
and
the
use
of
that
which
was
call'd
Don●tio
propter
nuptias
;
or
if
there
were
no
dowry
nor
no
donation
,
that
he
should
then
give
her
the
fourth
part
of
his
goods
.
The
like
penalty
was
inflicted
on
the
wife
departing
without
just
cause
.
But
that
they
who
were
once
maried
should
be
compe●l'd
to
remain
so
ever
against
thir
wills
,
was
not
exacted
.
Wherin
those
pious
Princes
follow'd
the
law
of
God
in
Deut.
24.
1.
and
his
expresse
charge
by
the
Profet
Malachy
to
dismisse
from
him
the
wife
whom
he
hates
.
For
God
never
meant
in
mariage
to
give
to
man
a
perpetuall
torm●
,
instead
of
a
meet
help
.
Neither
can
God
approve
that
to
the
violation
of
this
holy
league
(
which
is
violated
as
soon
as
true
affection
ceases
and
is
lost
,
)
should
be
added
murder
,
which
is
already
committed
by
either
of
them
who
res●lvedly
hates
the
other
,
as
I
shew'd
out
of
1
John
15.
Who
so
hateth
his
brother
is
a
murderer
.
CHAP.
XLI
.
Whether
the
husband
or
wife
deserted
may
marry
to
another
.
THe
wives
desertion
of
her
husband
the
Christian
Emperours
plainly
decreed
to
be
a
just
cause
of
divorce
,
when
as
they
granted
him
the
right
therof
,
if
she
had
but
lain
out
one
night
against
his
will
without
pr●ble
●use
.
But
of
the
man
deserting
his
wife
they
did
not
so
determine
:
Yet
if
we
look
into
the
Word
of
God
,
wee
shall
find
,
that
he
who
though
but
for
a
year
without
just
cause
forsakes
his
wife
,
and
neither
provides
for
her
maintenance
,
nor
signifies
his
purpose
of
returning
,
and
good
will
towards
her
,
when
as
he
may
,
hath
forfe●ted
hi●
〈◊〉
in
●er
s●
for●ak'n
.
For
the
Spirit
of
God
speaks
plainly
,
th●t
both
man
and
wife
hath
such
power
over
one
anothers
person
as
that
they
cannot
deprive
each
other
of
●iving
together
,
but
by
〈◊〉
and
for
a
time
.
H●
may
b●
added
that
the
holy
Spirit
grants
desertion
to
be
a
cause
of
divorce
,
in
those
answers
giv'n
to
the
Corin●hians
concerning
a
brother
or
sister
d●d
by
a
●is-beleever
.
If
he
depart
,
let
him
depart
,
a
brother
〈◊〉
siste●
〈◊〉
not
under
bondage
in
such
cases
.
In
which
words
,
who
sees●
of
that
the
holy
Ghost
openly
pronoune't
,
that
the
party
without
c●e
deserted
,
is
not
bound
for
anothers
wilfull
defe●ion
,
to
abstain
from
mariage
,
if
he
have
need
therof
.
But
some
will
say
,
that
this
is
spok'n
of
a
mis-beleever
departing
.
But
I
beseech
yee
,
doth
not
he
reject
the
faith
of
Christ
in
his
deeds
,
who
rashly
breaks
the
holy
covnant
of
wedlock
instituted
by
God
?
And
besides
this
,
the
holy
Spirit
does
not
make
the
mis-beleeving
of
him
who
departs
,
but
the
departing
of
him
who
mis-beleevs
to
be
the
just
cause
of
freedom
to
the
brother
or
sister
.
Since
therfore
it
will
be
agreed
among
Christians
,
that
they
who
depart
from
wedlock
without
just
cause
,
doe
not
only
deny
the
faith
of
matrimony
,
but
of
Christ
also
,
what
ever
they
professe
with
thir
mouths
,
it
is
but
reason
to
conclude
,
that
the
party
deserted
is
not
bound
in
case
of
causlesse
desertion
,
but
that
he
may
lawfully
seek
another
consort
,
if
it
be
needfull
to
him
toward
a
pure
and
blameles
conversation
.
CHAP.
XLII
.
That
impotence
of
body
,
leprosie
,
madnes
,
&c.
are
just
causes
of
divorce
.
OF
this
,
because
it
was
not
disputed
in
the
doctline
and
discipline
of
divorce
,
him
that
would
know
furder
I
commend
to
the
Latin
original
.
CHAP.
XLIII
.
That
to
grant
divorce
for
all
the
causes
which
have
bin
hitherto
brought
,
disagrees
not
from
the
words
of
Christ
naming
only
the
cause
of
adultery
.
NOw
wee
must
see
how
these
things
can
stand
with
the
words
of
our
Saviour
,
who
seems
directly
to
forbid
all
divorce
excepti
be
for
adultery
.
To
the
understanding
wherof
,
wee
must
ever
remember
this
:
That
in
the
words
of
our
Saviour
there
can
be
no
contrarietie
.
That
his
words
and
answers
are
not
to
be
stretcht
beyond
the
question
propos'd
.
That
our
Saviour
did
not
there
purpose
to
treat
of
all
the
causes
for
which
it
might
be
lawfull
to
divor●
and
marry
again
;
for
then
that
in
the
Co●hiaus
of
marrying
again
with
〈◊〉
guilt
of
adultery
could
not
be
added
.
That
it
is
not
good
for
that
man
to
be
alone
who
hath
not
the
special
gift
from
above
.
That
it
is
good
for
every
such
one
to
be
married
,
〈◊〉
he
may
sh●
fornication
.
With
regard
to
these
principle
let
us
see
what
our
Lord
answer'd
to
the
tempting
Pharises
about
divorce
,
and
second
ma●iage
,
and
how
●rre
his
answer
doth
extend
First
,
No
man
who
is
not
very
contentious
,
will
deny
that
the
Pharises
askt
our
Lord
whether
it
were
lawfull
to
put
away
such
a
wife
,
as
was
truly
,
and
according
to
Gods
law
,
to
be
counted
a
wife
;
that
is
,
such
a
one
as
would
dwell
with
her
husband
,
and
both
would
&
could
perform
the
necessary
duties
of
wedlock
tolerably
.
But
shee
who
will
not
dwell
with
her
husband
,
is
not
put
away
by
him
,
but
goes
of
her self
:
and
sh●e
who
denies
to
be
a
meet
help
,
or
to
be
so
,
hath
made
her self
unsit
by
open
misd●meanours
,
or
through
incurable
impotencies
cannot
be
able
,
is
not
by
the
law
of
God
to
be
esteem'd
a
wife
;
as
hath
bin
shewn
both
from
the
first
institution
,
and
other
places
of
Scripture
.
Neither
certainly
would
the
Pharises
propound
a
question
concerning
such
an
unconjugall
wife
;
for
thir
depravation
of
the
law
had
brought
them
to
that
passe
,
as
to
think
a
man
bad
right
to
put
away
his
wife
for
any
cause
,
though
never
so
slight
.
Since
therfore
it
is
manifest
that
Christ
answer'd
the
Pharises
concerning
a
sit
and
meet
wife
according
to
the
law
of
God
,
whom
he
forbid
to
divorce
for
any
cause
but
fornication
.
Who
sees
not
that
it
is
a
wickednes
so
to
wrest
and
extend
that
answer
of
his
,
as
if
it
forbad
to
divorce
her
who
hath
already
forsak'n
,
or
hath
lost
the
place
and
dignitie
of
a
wife
by
deserved
infamy
,
or
hath
undertak'n
to
be
that
which
she
hath
not
naturall
ability
to
be
.
This
truth
is
so
powerfull
that
it
hath
mov'd
the
Papists
to
grant
their
kind
of
divorce
for
other
causes
besides
adultery
,
as
for
ill
usage
,
and
the
not
performing
of
conjugal
dutie
;
and
to
separate
from
b●d
and
board
for
these
causes
,
which
is
as
much
divorce
,
as
they
grant
for
adultery
.
But
some
perhaps
will
object
,
that
though
it
be
yeilded
,
that
our
Lord
granted
divorce
not
only
for
adultery
,
yet
it
is
not
certain
that
he
permitted
mariage
after
divorce
,
unlesse
for
that
only
cause
.
I
answer
,
first
,
that
the
sentence
of
divorce
,
and
second
mariage
,
is
one
and
the
same
.
So
that
when
the
right
of
divorce
is
evinc't
to
belong
not
only
to
the
cause
of
fornication
,
the
power
of
second
mariage
is
also
prov'd
to
be
not
limited
to
that
cause
only
;
and
that
most
evidently
,
when
as
the
holy
Ghost
,
1
Cor.
7.
so
frees
the
deserted
party
from
bondage
,
as
that
he
may
not
only
send
a
just
divorce
in
case
of
desertion
,
but
may
seek
another
marriage
.
Lastly
,
Seeing
God
will
not
that
any
should
live
in
danger
of
fornication
and
utter
ruine
for
the
default
of
another
,
and
hath
commanded
the
husband
to
send
away
with
a
bill
of
divorce
her
whom
he
could
not
love
,
it
is
impossible
that
the
charge
of
adultery
should
belong
to
him
who
for
lawfull
causes
divorces
and
marries
,
or
to
her
who
marries
after
she
hath
bin
unjustly
rejected
,
or
to
him
who
receavs
her
without
all
fraud
to
the
former
wedlock
.
For
this
were
a
horrid
blasphemy
against
God
,
so
to
interpret
his
words
,
as
to
make
him
dissent
from
himself
;
for
who
sees
not
a
flat
contradiction
in
this
,
to
enthrall
blameles
men
and
women
to
mis●ries
and
injuries
,
under
a
false
and
soothing
title
of
mariage
,
and
yet
to
declare
by
his
Apostie
that
a
brother
or
sister
is
not
under
bondage
in
such
cases
.
No
lesse
doe
these
two
things
conflict
with
themselvs
,
to
enforce
the
innocent
and
faultles
to
endure
the
pain
and
misery
〈◊〉
nothers
perversnes
,
or
els
to
live
in
unavoidable
temptation
;
and
to
affirm
elswhere
that
he
lays
on
no
man
the
burden
of
another
mans
sin
,
nor
doth
constrain
any
man
to
the
endangering
of
his
soul
.
CHAP.
XLIV
.
That
to
those
also
who
are
justly
divorc't
,
second
mariage
ought
to
be
permitted
.
This
although
●t
be
well
prov'd
,
yet
because
it
concerns
only
the
offendor
,
I
leav
him
to
search
out
his
own
charter
himself
in
the
Author
.
CHAP.
XLV
.
That
some
persons
are
so
ordain'd
to
mariage
,
as
that
they
cannot
obtain
the
gift
of
continence
,
no
not
by
earnest
prayer
,
and
that
therin
every
one
is
to
be
left
to
his
own
judgement
,
and
conscience
,
and
not
to
have
a
burden
laid
upon
him
by
any
other
.
CHAP.
XLVI
.
The
words
of
the
Apostle
concerning
the
praise
of
single
life
unfolded
.
THese
two
Chapters
not
so
immediatly
debating
the
right
of
divorce
,
I
chose
rather
not
to
insert
.
CHAP.
XLVII
.
The
Conclusion
of
this
Treatise
.
THese
things
,
most
renowned
King
,
I
have
brought
together
,
both
to
explain
for
what
causes
the
unhappy
,
but
sometimes
most
necessary
help
of
divorce
ought
to
be
granted
,
according
to
Gods
Word
,
by
Princes
and
Rulers
:
as
also
to
explain
how
the
words
of
Christ
d●e
consent
with
such
a
grant
.
I
have
bin
large
indeed
both
in
handling
those
Oracles
of
God
,
and
in
laying
down
those
certain
principles
,
which
he
who
will
know
what
the
mind
of
God
is
in
this
matter
,
must
ever
think
on
,
and
remember
.
But
if
wee
consider
what
mist
and
obscuritie
hath
bin
powrd
out
by
Antichrist
upon
this
question
,
and
how
deep
this
pernicious
contempt
of
wedlock
,
and
admiration
of
single
life
,
ev'n
in
those
who
are
not
call'd
therto
,
hath
sunk
into
many
mens
persuasions
,
I
fear
lest
all
that
hath
bin
said
,
be
hardly
anough
to
persuade
such
that
they
would
cease
at
length
to
make
themselvs
wiser
&
holier
then
God
himself
,
in
beeing
so
severe
to
grant
lawfull
mariage
,
and
so
easie
to
connive
at
all
,
not
only
whordoms
,
but
deflowrings
,
and
adulteries
.
When
as
among
the
people
of
God
,
no
whordom
was
to
be
tolerated
.
Our
Lord
Jesus
Christ
,
who
came
to
destroy
the
works
of
Satan
,
send
down
his
Spiritupon
all
Christians
,
and
principally
upon
Christian
Governours
both
in
Church
and
Common-wealth
(
for
of
the
cleer
judgement
of
your
royall
Majesty
I
nothing
doubt
,
revolving
the
Scripture
so
often
as
yee
doe
)
that
they
may
acknowledge
how
much
they
provoke
the
anger
of
God
against
us
,
when
as
all
kind
of
unchastity
is
tolerated
,
fornications
and
adulteries
winkt
at
:
But
holy
and
honourable
wedlock
is
oft
withheld
by
the
meer
persuasion
of
Antichrist
,
from
such
as
without
this
remedy
,
cannot
preserve
themselves
from
damnation
!
For
none
who
hath
but
a
spark
of
honesty
will
deny
that
Princes
and
States
ought
to
use
diligence
toward
the
maintaining
of
pure
and
honest
life
among
all
men
,
without
which
all
justice
,
all
fear
of
God
,
and
true
religion
decayes
.
And
who
knows
not
that
chastity
and
purenes
of
life
,
can
never
be
restor'd
,
or
continu'd
in
the
Common-wealth
,
unlesse
it
be
first
establisht
in
private
houses
,
from
whence
the
whole
breed
of
men
is
to
come
forth
.
To
effect
this
,
no
wise
man
can
doubt
that
it
is
necessary
for
Princes
and
Magistrates
first
with
severity
to
punish
whordom
and
adultery
;
next
to
see
that
mariages
be
lawfully
contracted
,
and
in
the
Lord
,
then
that
they
be
faithfully
kept
;
and
lastly
,
when
that
unhappines
urges
,
that
they
be
lawfully
dissolv'd
,
and
other
mariage
granted
,
according
as
the
law
of
God
,
and
of
nature
,
and
the
Constitutions
of
pious
Princes
have
decreed
;
as
I
have
shewn
both
by
evident
autorities
of
Scripture
,
together
with
the
writings
of
the
ancient
Fathers
,
and
other
testimonies
.
Only
the
Lord
grant
that
we
may
learn
to
preferre
his
ever
just
and
saving
Word
,
before
the
Comments
of
Antichrist
,
too
deeply
rooted
in
many
,
and
the
false
and
blasphemous
exposition
of
our
Saviours
words
.
Amen
.
The
end