THe dutye of man and woman ioyned in marriage , requireth that a a Genes , ● . 24 , Math , 19. 5. they two should bee as one person , and cleave ech to other with mutuall love and liking in societie of life , vntill it please God , who hath coupled them together in this bonde , to sett them free from it , and to dissociate and sever them by death , But the inordinate fansies & desires of our corupt nature have soe inveighled Adams seede in many places , that men have accustomed to put awaye their wiues vppon everie trifling mislike & discontentment : yea , the Iewes supposed themselves to be warranted by Gods b b Deut , 24. 1. Math , 5. 31. lawe to doe it , so that whosoever put away his wife gave her a bill of divorce ment . This perverse opinion & errour of theirs our Saviour Christ reproved teaching that divorcements may not be made for anie cause save whoredome onely . For whosoever ( saith he ) shall put away his wife except it bee for whoredome and shall marrie another doth commit adulterie and who so marrieth her which is put away , doth commit adulterie . Now about the meaning of these wordes of Christ expressed morefully by on of the c c Math , 10. 9. Evangelists , by d d Mar 10. 11. Luk. 6. 18. others more sparingly , there hath a doubt arisen : and diverse men even from the primative churches time have been of diverse minds .

For many of the fathers have gathered therevpon , that if a mans wife committed whoredome & fornication , he might not onely put her away , but marrie another . Some others , and amonge them namely S. Augustine , have thought that the man might put away his wife but marrie another he might not .

The Schooledivines of latter years , & the Canōists , as for the most parte they were adicted comonly to S. Austins iudgmēnt , did likewise follow him herein & the Popes mainteining their doctrine for Catholique , have possessed the church of Rome with this opinion . But since in our dayes the light of good learning both for artes & tongues hath shined more brightly by Gods most gracious goodnes then in the former ages , and the holy scriptures by the help thereof have bene the better vnderstoode : the Pastors and Doctors of the reformed Churches have percieved & shewed , that if a mans wife defile her self with fornication , he may not onely put her away by Christs Doctrine but also marrie another . Wherein that they teach agreeably to the truth , and not erroneously , as Iesuits & Papists doe falsly and vniustly charge them . I will make manifest and prove ( through Gods assistance ) by expresse words of Christ , the truth it self . And because our adversaries doe weene that the contrarie hereof is strongly proved by sundrie arguments and obiecttions , which two of their newest writers Bellarmin the Iesuit & a namelesse author of an English pamphlet , have dilligently laid together : For the farther clearing therefore of the matter , and taking away of doubts & scruples I will set downe all their obiections in order , first out of the scriptures then of fathers , last of reasons , and answer everie one of them particularly . So shall it appeare to such as are not blinded with a fore-conceived opinion and prejudice , that whatsoever shewe of probabilities ate brought to the contrarie , yet the truth delivered by our Saviour Christ alloweth him whose wife committeth fornication to put her away and marrie another .

The proofe hier of is evident if Christs wordes be weighed in the niententh Chapter of S. Mathews gospell . For e e Math. 19. 3. when the Pharises asking him a question , whether it were lawfull for a man to put away his wife for everie cause , received answer that it was not , and therevpon saide vnto him , Why did Moses then commande to give a bill of divorcement and to put her a way : Our Saviour sayde vnto them ; Moses suffered you because of the hardnes of your harte to put awaye your wifes : But from the beginning it was not so . And I say vnto you , that , whosoever shall put away his wife , except it be for whoredome , and shall marrie another , doth commit adulterie : and who so marrieth her that is put away , doth commit adulterie .

Now in this sentence , the clause of exception [ except it bee for whoredome ] doth argue that he commiteth not adulterie , who , having put away his wife for whoredome marrieth another .

But he must needes commit it in doing so vnles the band of marrirge be loosed and disolved . For who so marrieth another as long as he is f f Rom. 7 ▪ vers 2 bounde to the former , g g vers , 3. is an adulterer . The band then of marriage is loosed & dissolved betwene that man and wife who are put assunder and divorced for whoredome .

And if the band beloosed , the man may marry another : seing it is written h h 1 , Cor , ● . vers. 27. Art thou loosed from a wife ? If thou marrie thou sinnest not . i i vers. ●8 . Therefore it is lawfull for him who hath put away his wife for whoredome to marrie another .

This argument doth firmly and necessarily conclude the point in question , if the first parte & proposition of it be proved to be true . For there is no controversie of any of the rest : beinge all grounded on such vndoubted principles of scripture & reason , that our adversaries themselves admit and graunt them all .

The first k k Bessa●min Tom , 2 contr 4 libr. de matrimonij sacr. cap. 5 16. et 7 The Pamphletter in his refutation of the discourse touching the law fulnesse of marriadge after divorceior whoredome . they denie to weete that the clause of ex●eption in Christs speech [ except it be for whoedome ] doth argue that the man committeth not adulterie , who , having put awaie his wife for whoredome , marrieth another . And to overthrowe this proposition , they doe bring soudry answers and evasions . The best of all which as Bellarmin avoucheth , is , that those words [ except it bee for whoredome ] are not an exception . For Christ ( saith he ) ment those words 1 1 Nisi ob for nicationem . [ except for whoredome ] not as an exception , but as a negation . So that the sence is whosoever shall put awaie his wife . except for whoredome ; that is to saie 2 2 Extra cousam fornicationis . without the cause of whoredome , & shall marrie another doth commit adulteric . Whereby it is affirmed that he is an adulterer who having put awaie his wife without the cause of whoredoe , marrieth another : but nothing is sayde touching him who marrieth another , having put away his former wife for whore dome . In deede this evasion might have some collour for it , if these words of Christ [ except it be for whoredome ] were not an exception . But neither hath Bellarmin ought that maye suffice for the proofe hereof and the verie text of the ●cripture it selfe is soe cleare against him , that he must of necessitie give over his houlde . For the principal pillar wherewith he vnderproppeth it , is S. l l De adulte● in conjug : lib ●cap . 9. Austins iudgment , who hath so expounded it in his first booke touching adulterous marriages : Now of that treatise S. m m Retractat . lib. 2. cap. 57. Austin saith himselfe in his retractations I have written two bookes touching adulterous marriages , as neere as I could according to the scripturs being desirous to open and loose the knotts of a most difficult question . Which whether I have done so that no knott is left therein , I know not : nay rather I perceave that I have not done it perfectly , and throughly , although I have opened many creeckes thereof , as whosoever readeth with iudgment may discerne . S. Augustin then acknowledgeth that there are some wants & imperfections in that worke which they may see who reade with iudgment . And whether this that Bellarmin doth alleage out of it , deserve not to fal within the compasse of that censure I appeale to their iudgment who have eies to see : For S. Augustin thought that the word in the orignial of S. Mathews gospel , had , by the Proper signification of it , imported a negation rather then an exception . As n n De adulter . con●ug lib. 1. cap. 11. he sheweth by saying that where the common Latin translation hath 3 3 Ni●i ob Fornicationem [ except for whoredome ] in the Greeke text it is rather read 4 4 Piaeter causam Fornicationis without the cause of whoredome . Supposing belike ( whether by slipp of memory or rather oversight ) 5 5 P●●●ctós Lògou porneias . that the same words , which were vsed before in the fift Chapter of S. Mathews Gospel to the same purpose , were vsed also in this place : whereas here they 6 6 ei●my epi porneia differ , and are well expressed by that in the latin by which S. Austin thought they were not so well . Howbeit , if thy had bene the same with the former : yet neither so might Bellarmin allowe his opinion : considering that the comon latin translation ( which Papists by there Councel of Trent are bound to stande to vnder paine of ourse ) expresseth 7 7 Excepta causa fornicationis those likewise as a plaine exception .

Which in deede agreeth to the right and naturall meaning of the 8 8 Parectòs . particle , as o o Act 26. 29. Parectoè ton desmou so patex in the Septuagint Sam. 21 9. 1 Reg. 3. 18. the like writers vse it in like construction : even p p 1. Cor. 15. 27 then to , when it hath as it were a link lesse to tie it vnto that meaning . Wherefore S , Ektos tou hypo taxanto● . Austins mistaking of the worde and signification thereof is noe sufficient warrant for Bellarmin● to ground on , that they must be taken so . As for that he addeth , that , albeit 9 9 Parectòs ● & ei mi ● . ei mi ▪ Apo● 9. 4. 〈◊〉 , 27. both these particles be taken exceptively often times , yet may they also be taken otherwise , sith● one of them is vsed in the Revelation as an adversative , not an exceptive : this maketh much le●●e for proofe of his assertion . For what if it be vsed there as an adversative where the matter treated of , and the tenour of the sentence doe manifestly argue that it must be taken so ? Must it therefore be taken so in this place , whereof our question is ? or doth Bellarmin , proove by any circumstance of the text , that here it may be taken so ? No. Neither saith he a worde to this purpose . Why men●ioneth he then that it may-be taken otherwise , and is in the Revelation , for an adversative particle ? Truely I know not : vnlesse it be to shewe that he can wrangle , and play the cavelling sophister in seeming to gainsay and disprove his adversarie , when in trueth he doth not . Or perhaps , though he durst not say for the particular , that it is taken here as an adversative , which he coulde not but most absurdly : Yet he thought it policie to breede a surmise thereof for the generall , that shallower conceits might imagin another sence therein , they knew not what ; and they whose brasen faces should serve them thereto , might impudently brable , that our sence is not certaine , because another is Possible , even as if a Iew beeing pressed by a Christian with the place of q q Esay . 7. 14. 2. Gnalma . Esay , Behoulde a virgin shall conceave , and bring forth a Sonne should answer that the Hebrue worde translated Virgin , may be taken otherwise sith that in the r r Prov. to . 19. Proverbs it signifieth a married woman : at least one that is not a Virgin in deede , though shee woulde seeme to be , But as the Iew cannot conclude hereof with any reason , that the word signifieth a married woman in Esay ; because the thinge spoken of is a straunge signe & it is not straunge for a married woman to conceave and bring forth a Sonne : so neither can the Iesuite conclude of the former , that the particle in Mathew is ment adversatively ; because the words then doe breede noe sence at all ; in which sorte to thinkethat any wise man spake , were solly ; that Christ the worde and wisdome of God were impietie . Nay if some of Bellarmins schollers shoulde say that words must bee supplied to make it percit sence , rather than their maister bee cast of as a wrangler : they would be quickely forced to pluck in this horne , or els they might chance to leape ( which is worse ) out of the frying pan into the fire . For adversative particles import an opposition and contrariety vnto that sentence agaynste which they are brought in Now , the sentence is , that who so put teth away his wife and marrieth another , doth commit adulterie .

Wherefore , hee by consequent , committeth not adulterie who doth so for whoredome : If the particle bee adversative , and must have words accordingly supplied , & vnderstood to make the sence percttt . Thus the shift and cavill which Bellarmin hath drawen out of the double meaning of the Greeke worde , is either idle and beateth the aire ; or if it strike any , it striketh himselfe , & giveth his cause a deadly wound . Yea that which he principally sought to confute , hee hath confirmed thereby .

For sith the worde hath onely two significations exceptive , and adverstive , neither durst he say that it is vsed here as an adversative . it foloweth he must graunt it to be as an exceptive : & soe the place rightly translated in our English ( agreeable to the other in the 5. of Mathew ) except it be for whoredoe , which as in their authenticall latin text also doth out of controversie betoken an exception .

Having al passages therefore shutt againste him for scaping this way , he fleeth to another starting hole : to weete , that if the worde be taken exceptively , yet may it be an exception negative .

And this ( he saieth ) sufficeth for the maintenance of S. Austins answer . For when it is said , whosoever shall put away his wife , excepting the cause of whoredome , and shall marrie another doth commit adulterie : the cause of woredome may be excepted , either because in that case it is not edul●erie to marrie another ; and this is an exception affirmative : or because nothing is pres●tly determined touching that cause , whether it be sufficient to excuse adulterie or noe ; and this is an exception negative , which in that S. Austin imbraced he did well . I would to God Bellarmin had S. Austins modestie . Then would hee be ashamed to charge such a man with imbracing such whorish filth of his owne fansing , as in this distinction of negative and affirmative exception he doth . For he handleth it soe l●wdly and porversly , by calling that affirmative , which in deed● is negative , and by avouching that to be negative , which is not : as if he had made a covenant with his lipps to lye , treadinge in the stepps of those wicked wretches of whom it is written s s Esay , 5. 20 woe vnto them who say that good is evill , and evill good . For the proofe whereof it is to be noted that an excepton is a particular proposition contradictorie to a generall : So that if the generall proposition be affirmative , the exception is negative , and if the proposition be negative contrarywise , the exception is affirmative .

As for exsamples sake t t Exod. 22. 20 He that sacrificeth to any Gods save to the Lorde onely , shal be destroyed saieth Moses in the lawe . The proposition is affirmative , He that sacrificeth to my Gods shal be destroyed .

The exception negative . He that sacrificeth to the Lord shall not be destroyed . u u Mar. 10. 18. There is none good , but one , even God . saith Christ in the Gospell . The proposition is negative There is none good . The exception affirmative . One is good , even God . x x Act. 26. ●● . I would to God that all ( layth Paul to Agrippa ) which heare me this daye , were alltogether such as I am , except these bonds . The proposition affirmative . I wish that all which heare me were such as I am altogether . The exception negative . I wish not in bonds they were such as I am y y Phil. 4. 10. No Church did communicate with me in the account of giving & receiving ●saving you onely sayth the same Paul to the Phillippians . The Proposition negative No church did communicate with me in the account of giving and receiving . The exception affirmative You of Philippi did .

Likewise in all the rest of excep●tions adioyned to generall propositions , though the markes and tokens , as of generalitie sometymes lye hidden in the proposition , soe of denying or affirming doe in the exception : Yet it is plaine and certaine , that the proposition and exception matched with it , are still of contrarie quallitie , the one afirmative if the other negative , and negative , if the other affirmative . Which thing beeing soe : see now the Iesuits dealing , how falsly and absurdly he speaketh against truth & reason . For sith in Christs speach , touching Divorcement for whoredome ; the proposition is affirmative Whosoever shall put away his wife , and marrie another , doth commit adulterie : it foloweth that the exception which denieth him to commit adulterie , who putting away his wife for whoredome , marrieth another , is an exception negative , But Bellarmin sayth that this were an exception affirmative . Yea which is more straunge in a man learned & knowing rules of logique ( But what can artes helpe when men are given over by Gods iust iudgment to their owne lusts and errors ? ) he entiteleth it an exception affirmative , even then and in the same place , when & where himselfe having set it downe in the words going immediarly next before , had given it the marke of a negative , thus , It is not adulterie to marrie another . And as no absurditie doth lightly come alone , he addeth fault to fault , saying that this is an exception negative , When no thing is presently determined touching the cause , whether it be sufficient to excuse adulterie or no. So first to denie with him was to affirme : and next , to say nothing , now is to deny . Yet there is a rule in z z L. Qui racet D. de regulis juris . Law that he who saith nothing , denieth not . Belike , as they coyned vs new Divinity at Rome : so they will new Lawe and new Lodgique too . Howbeit , if these principles bee allowed therein by the Iesuits authoritie , that negative is affirmative & to say nought is negative : I see not but al heretickes & vngodly persons , may as well as Iesuits , mainteyne what they list , & impudently face it out with like distinctions . For if an adversarie of the H. Ghost should be controuled by that we reade to the Corinthians a a 1. Cor. 2. 11. The things of God knoweth no man , but the spirit of God : His answer ( after Bellarmins patterne ) were readie , that this proveth not the spirit of God to know those things , because it might be a negative exception . importing that S. Paul woulde determine nothing presently thereof . If one who dispaired of the mercie of God through conscience of his sines , & trespasses should be put in minde of Christs speach to sinners b b Luk. 13. 3. Yee shall all perish except yee repent : He might replie thereto that the exception is negative ; and this , though not in the former poynt , yet here were true ; but to make it serve his humour . he must expounde it with Bellarmin , that Christ doth not determin what shall become of the repentant . If a vsurer should be tolde that he c c Lovit . 2● . 37 is forbidden to Give forth vpon Vsurie , d d Ezek. 18 , 13. or to take encrease : & a theefe that he is e e Ephes. ● . 28 commanded To labour & woorke , & f f 2. Thess. 3 12 so to eate his owne breade ; they might ( if they had learned to imitate Bellarmin ) defend their trades both , the one by affirming , that to forbidd a thing is to say nothing of it , the other , that to commande be tokeneth to forbid . In a worde , whatsoever opinion were reproved as false , or action as wicked , out of the scriptures , denouncing death eternall and paynes of hell thereto : the seduced and disobedient might shift the scriptures of , by glosing thus vpon them , that false is true and wicked holy : life ment by death , and heaven by hell . Or if the papists them-selves would condemne this kinde of distinguishing and expounding places , as senselesse and shamelesse : then let them give the same sentence of Bellarmins that negative is afirmative , and to say nothing is to denie . Whi●h whether they doe , or no , I will , with the consent & liking ( I do●bt not ) of all indifferent iudges , and Godly minded men who love the truth and not contention , conclude , that these lying gloses of the Iesuits doe not become a Christian. And seeing it is proved that an exception negative is not a pr●terition or passing over a thing in silence ( which if Christ had ment , hee could have done with fitt words , as wise men are wont ) but a flat denying of that in on case , which the proposition affirmeth in all others : it remayneth that Christ having excepted out of his generall speech them who for whore dome put away their wives , denieth that in them , which in all others he affirmeth ; and thereby teacheth vs that the man who putting away his wife for that cause , marrieth another , doth not commit adulterie .

The next trick of Sophistrie , whereto as to a shelter our adversaries betake them , is that the exception ought to be restreined to the former branche of putting away the wife onely . To the which intent , they say that there are some words wanting in the text which must be supplied and perfected thus ; Whosoever shall put away his wife ( which is not lawfull except it be for whoredome ) and marrieth another , doth commit adulterie . This devise doth Bellarmin allowe of as probable , though not like the foresayd two of negation and negative exception . But our English Pamphletter preferreth it before all . And surely if it were lawfull to foist in these words which is not lawfull : the Pamphletter might seeme to have shewed greater skill herein then Bellarmin . But men of vnderstanding and iudgment doe knowe that this were a ready way to make the scripture a nose of waxe and leaden rule ( as g g Hierar . lib. 3 Cap. 3. Pighuis doth blasphemously tearme it ) if every one may adde not what the circumstances & matter of the text sheweth to bee wanting , but what himself listeth to frame such sense thereof as pleaseth his conceit and fansie . The sundrie interlasings of words by sundry authors into this very place and the wrestings of it thereby to sundry senses may ( to go noe further ) sufficiently discover the fault and inconvenience of that kinde of dealing .

For h h Quaest 76. in Math. 19. the Bishop of Auila supplieth it in this manner who so putteth away his wife , except it bee for whordome , though he marrie not another , committeth adulterie , and whoso putteth her away in whatsoever sorte , if he marrie another , doth commit adulterie . Freier Alphonsus i i Alphons a Castro advers hae● lib 1 ● . tit Nuptiae . checketh and controlleth this interpretation , partly as too violent , for thrusting in so many words ; partly as vntrue , for the former braunch of it : sith hee who putteth away his wife , not for whoredome , although he cause her to commit adulterie , yet doth not himselfe commit it , vnlesse hee marrie another . Wherevpon the Frier would have it thus supplied rather . Whose putteth away his wife , not for other cause but for whoredome , and marrieth another , doth commit adulterie . But this though it have not soe many words added , as the Bishop of Auilas , yet in truth it is more violently forced against the naturall meaning and drift of the text . For by adding these words Not for other cause , his purpose is to say , that whoso putteth away his wife for noe cause but for whoredome yet committeth adulterie , if he marrie another ; much more if hee marrie having put away his wise for any other cause . And so is Christs speech made in effect cleane contrarie to that which his owne words doe geve : hee saying Whosoever shall put away his wife except it bee for whoredome : and the frier forcing him to saie Whosoever shall put awaye his wife although it bee for whoredome , and shall marrie another , doth commit adulterie . k k In Matt , 19 Nicolas●f ●f Lira beeing , as in time more auncient then the frier , soe more sincere and single in handling the scripture , saith that other words must bee interposed to the supplying of it thus . whoso putteth away his wife except it bee for whoredome , sinneth , and doth agaynst the lawe of marriage ; and whoso marrieth another doth commit adulterie . Wherein though hee deale lesse vyolently with the text , then doe the frier and the Bishop : yet hee offendeth also in their licentious humour of adding to the scripture , where nothing was wanting , and making it thereby to speake that which hee thinketh , whereas he should have learned to thinke that which it speaketh . yea Bellarmin him self acknowledgeth that they all were overseene herein , albeeit censuring them with gentler words , as he is wont his favorites and freinds . For the explicationsl ( sayth hee ) which the Bishop of Auila , Alphonsus a Castro , and others have devised , are not soe probable .

But why should these be noted by him as improbable , yea denyed vnworthy the rehersall , and that of his owne , though adding in the like sorte , which is not lawfull , be allowed as probable , yea magnyfied as most true by the pamphletter ? The reasons which they both , or rather which Ballarmin , for the pamphletter doth no more here but English him , as neither els where for the most parte , though hee bragg not thereof : the reasons then which Bellarmin doth presse out of the text to breed a persuasion in his credulous schollers that this interpositon is probable and likely , are pressed indeed according to the proverb ; The wringing of the nose causeth bloode to come out . For hee sayth that Christ did not place the exception after those words And shall marrie another , but straight after those whosoever shall put awaie l l Prov 30. ● . and likewise when hee added , and whoso marrieeth her that is put away committeth adulterie hee did not ioyne thereto ; Except it bee for whoredome : to the intent that hee might shewe that the cause of whoredome doth onely make the putting away to be lawful , & not the celebrating of a newe marriage too . And how doth he prove that Christ did soe place the exception in the former clause to this intent ? or to this intent did omit it in the latter ? Nay hee proveth it not ; it is but his coniecture , like a sick mans dreame . Vnlesse this goe for a proofe , that Christ did not so place it before without cause , nor omit it afterwarde without cause . Which if hee meant it should , it was for want of a better . For Christ did not these things without cause I graunt Therefore he did them for this cause ; it foloweth not . S. Paule , having occasion to cite a place of scripture doth set it downe thus . m m 2 Cor , 6. ●● Come yee out from among them , & seperate your selves saith the Lorde , and touche noe vncleane thing . Herein hee hath placed the words sayth the Lord , not after touch noe vncleane thing but after , seperate your selves . This did he not without cause , What ? for this cause therefore that he might restraine the words , sayth the Lord , to the former branch as not pertayning to the later also ? No for it appeareth by the n n Esay 52 , 1● Ptophet Esay that they belong to both . It is to be thought then , that the spirit of God who doth nothing without cause , did move Paul for some cause to place them soe . 〈◊〉 perhaps for perspicuity & commodiousnesse of geving other men thereby to vnderstand the rather that both the words going before , and comming after were qualified with sayth the Lord . which is to be likewise thought of the exception placed by our Saviour betweene the two branches of his speech . And that with soe much greater reason , in my iudgment because if hee had placed it after the later And shall marrie another , the words ▪ Epi porneia . Except for whoredome might have seemed to signifie that it were lawfull for a man having put away his wife for any cause , Dia t is porneia , to marrie another , if hee could not conteine ; as it is written 4 4 ●1. Cor , 7 , 2 because of whoredome , let every man have his wife : where now , the exception being set before ( the pharisies whose question Christ therein did answer ) could gather noe such poyson out of his words : to feede their error : but they must needes acknowledge this to be his doctrine , that a man may not put away his wife for everie cause , and marry another , but for whoredome onely . As for Christs omitting of the exception afterward , Bellarmin himself will quickly see there might bee another cause thereof , if hee consider how S. Paul repeating this doctrine of Christ doth wholly omitt the exception , which neverthelesse must needes bee supplyed and vnderstoode . For why doth S. Paul say that to married persons , o o 1 , Cor. 7. 10. the Lorde gave commaudement ; Let not the wife departe from her husband , and let not the husband put away his wife ; without adding to either parte , except it bee for whoredome , which the Lord did add ? Bellarmi●s greatest p p Tho , Aquin in 1 Cor 7. ●ect . 2. Doctor saith that hee omitted it because it●was very well knowne , most notorious . If then S , Paul had reason to omitt it wholy because it was so well knowne : How much more iustly might Christ in parte omitt it for the same cause , having mentioned it immediatly before , & made it knowne thereby ? Chiefly s●ing that as hee framed his speech to mens vnderstanding , so did he folow the common vse of men therein . And if I should say vpon the like occasion whosoever draweth his sword , except he be a magistrate , and killeth a man committeth murder ; and whosoever abbetteth him that killeth a man committeth murder : what man of sense and reason would not thinke I meant that the exception set downe in the former sentence touching manquellers pertaineth to the later of there abbetters also , and vttered once must serve for both ? yea , even in the former too , who would not thinke that my meaning were the exception should reach , vnto both the branuches of drawing the sword , & killing a man ; not to bee abridged & tyed vp vnto the first , as if I had said , whosoever draweth his sword ( which none may doe except he bee a magistrate ) & killeth a man , committeth murder ? yet one who were disposed to play the Iesuites parte , might thus expound my speech , and say I taught thereby that Peter in deede was iustly reproved for drawing his sword though , q q Mat 26. 12. he killed not : But magistrates are authorized to draw it , and noe more , not to put men , to death , & r r Rom. 13. 4 to take vengeaunce on him that doth evill . Neithet should he doe mee greater wrong ▪ there in by making mee to speake contrarie to scripture , then Bellarmin doth Christ by the like depraving of the like sentence . But if all these reasons will not persuade his scholars , that in Christs speach the exception of whordome is to be extended to both the points iointly of putting away & marrying : & that Bellarmin adding these words , which is not lawfull , did vnlawfully sow a patch of humaine raggs to the whole garment of Gods most precious word : behold their owne doctrine allowed & established by the Councel of Trent , shall force them , will they , nill they to see it & acknowledg it . For if the exception be so tyed onely to the former point : Then a man may not putt away his wife for any cause save for whoredome , no not from bed and boord , as they tearme it , that is , from mutuall companie & society of life , although he marry not another . But the Councel of Trent pronounceth and defineth , s s Ses● 24. can . 8 that there are many causes , for the which a man may put away his wife from bed and board , wherefore the Papists ( no remedie ) must graunt that the exception cannot so bee tyed vnto the former point onely . And therefore whereas Bellarmin sayeth further that he thinketh it is t t Gh 4. dist 35. quaest an ●ct . S. Thomas of Aquines opinion that Christs words should bee expounded so : & u u adult . Ierom seemeth some what to bee of the same minde : the Papists peradventure wil be faine to say that Bellarmin was deceived herein . For els not onelie Ierom of whom they reckon lesse but x x In Mat. 19. Thomas of Aquine the sainct of Saincts & chiefest light of the Church of Rome shal be conviuced of errour , even by the Councell of Trents verdict .

And these consideracions doe likewise stopp the passage of another shift , which this coosin german to the last intreated of , and Bellarmin prayseth it alike . To weete that the words committeth adulterie , must be supplied and understood in the former parte of Christs sentence thus : Whosoever putteth away his wife , except it be for whoredome , committeth adulterie , and whoso marrieth another committeth adulterie . x x King ● 18 Salomon did wisely iudg that shee was not the mother of the childe who would have it devided ; but shee who desired it might bee saved entier . Surely the Iesuite hath not those bowels of kinde and loving affection towards Christs sente●ce that a Christian should , who can finde in his heart to have it devided ; & of one living body , namely , Whosoever putteth away his wife , except it be for whordome and , marrieth another , committeth adulterie , made as it were two peeces of a dead carkas , the first , Whosoever putteth away his wife , except it bee for whoredome , committeth adulterie , the second , whoso marrieth another commiteth adultrie . Which dealing , beside the inconvenience of making the scripture a nose of waxe & lead̄e rule , if men may add what pleaseth them , spetialy if they may also mangle sentences , & chop them in sundry parts : but beside this mischief here it hath a greater , that Christ most true and holy , is made thereby to speake an vntruth . For a man may put away his wife for other cause , then for whoredome , & yet not commit adulterie himselfe . Yes , hee committeth it ( sayth Bellarmin ) in his wives adultery , whereof hee was the cause by putting her vniustly away . But I reply that it is one thing to cause his wife to committ it , another to commit it himself . And ʸ Christ when hee was minded to note these severall faults , did it with 5 5 Poiei autin moichastai & molcha●ai . severall words expressinge them accordinglye . Moreover , vnderstandinge the tearme , to put away , not as 6 6 Apolue in Lelusai . 1 cor. ●27 , the force thereof doth yeeld , & Christ tooke it for loosing of the band of marriage , but for a sepe ration from bed , and boord onely , as Bellarmin vnderstandeth it : He cannot allowe the sentence which hee fathereth one Christ , though soe expounded , without either condemning of the Trent Councel , or beeing himself condemned by it .