Of diuorce for adulterie, and marrying againe that there is no sufficient warrant so to do. VVith a note in the end, that R.P. many yeeres since was answered. By Edm. Bunny Bachelour of Divinitie. Bunny, Edmund, 1540-1619. This text is an enriched version of the TCP digital transcription A17240 of text S107056 in the English Short Title Catalog (STC 4091). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 416 KB of XML-encoded text transcribed from 104 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A17240 STC 4091 ESTC S107056 99842759 99842759 7444 2240870271

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Early English books online. (EEBO-TCP ; phase 1, no. A17240) Transcribed from: (Early English Books Online ; image set 7444) Images scanned from microfilm: (Early English books, 1475-1640 ; 726:17) Of diuorce for adulterie, and marrying againe that there is no sufficient warrant so to do. VVith a note in the end, that R.P. many yeeres since was answered. By Edm. Bunny Bachelour of Divinitie. Bunny, Edmund, 1540-1619. [20], 171, [9] p., folded table By Ioseph Barnes, Printed at Oxford : Ann. Dom. 1610. R.P. = Robert Parsons, referring to Bunny's connection with "The first booke of Christian exercise" by Parsons and "A directorie teaching the way to the truth" by John Radford. Includes index. Running title reads: Of divorce for adultery, and marrying againe. Reproduction of the original in the British Library. eng Divorce -- Religous aspects -- Early works to 1800. eebo Of diuorce for adulterie, and marrying againe: that there is no sufficient warrant so to do. VVith a note in the end, that R.P. many yeeres since was Bunny, Edmund, 1610 208 81754 346 0 0 0 0 0 42.32 D The rate of 42.32 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-12 Assigned for keying and markup 2004-01 Keyed and coded from ProQuest page images 2004-02 Sampled and proofread 2004-02 Text and markup reviewed and edited 2004-04 Batch review (QC) and XML conversion

OF DIVORCE FOR ADVLTERIE , AND Marrying againe : that there is no sufficient warrant so to do . WITH A NOTE IN THE END , that R. P. many yeeres since was answered . By EDM. BVNNY Bachelour of Divinitie .

Printed at Oxford by Joseph Barnes . Ann. Dom. 1610.

TO THE MOST REVEREND FATHER in God RICHARD , by the grace of God Archbishop of Canterbury , one of his Maiesties most Honorable Privie Councell , Chancellor of the Vniversitie of Oxford , Primate of all England , and Metropolitane .

MAY it please your Grace to vnderstand , that although , being so little knowne to your Grace as I am , it may seem that I make over bold , so to present this Treatise ensuing : yet , as my selfe am persuaded , divers good reasons there be , that doe occasion me , so farre this once to presume on your Graces goodnes therein ; both in respect of a former interest , and of the present matter besides .

The former interest that now I speake of , is , that by the place that then he was in , your Graces immediate Predecessor , had this Treatise in his hands a good while together , many yeeres since ; and to be his , if so it should stand with his Graces pleasure : and afterward , when hee saw his time , approued of the publishing of it , and so to doe at mine owne discretion . Which notwithstanding ( by occasion ) I thought not so good , them presently to doe , as to awaite a farther opportunity which then began to offer it selfe vnto mee . In the meane season it hath pleased God ▪ to take him of from his labours and travells here , and thus otherwise to furnish the roome that he had . In which alteration , besides that no way I haue any cause to varie : I may not deny , but that now I finde iuster cause so to proceed , then I had in the other before .

In the present matter besides , it is very plaine , that there is some question of it : & then are such Treatise as are thereof , in bounden duty to awaite the censure of such other approued iudgments , as to whome in such case it doth appertaine . Wherein it having hitherto orderly proceeded to that wherevnto it is come already , it was meetest so to finish the course likewise : & so actually to acknowledge , that arising here , & hence proceeding , it was most to submit it selfe vnto , and to await your Graces censure .

It may be also , that even in godly pollicie ( by our Superiors ) it will be thought meete , to take some farther order to prevent the evill , that so free a passage of that other course may seem to threaten : & then , the better opportunity that God hath given your G. to such purpose , the lesse could I in any duty or reason haue turn'd aside to any other .

God long preserue your Grace among vs , to the glorie of God , to the good of his Church , & to your owne comfort withall in him .

Oxford Iuly 3. 1610. Your Graces most humble in the Lord , EDM. BVNNY .
VNTO ALL THOSE THAT EITHER are entered already , or hereafter are to enter into the holy estate of wedlocke , E. B. wisheth as all other Christian graces whatsoever ( such as are needfull to every one in his owne proper Calling ) so now especially rightly to know , of what force that bond should be among vs , and , how fast we ought to hold it .

IF yet it be doubtful to any , what is the corruption of our nature , and how often it commeth to passe thereby , that in many things we are hardly able to conceiue or to finde out , that which is sound and right indeede : though there be divers other things besides , wherein wee might see it plainely enough , yet we neede go no farther , but only to that which at this present wee haue in hande : namely , how few of all sorts there are , that are able to see , how strict & insoluble the bond of wedlocke is , after that once it be rightly ioined togither ▪

2 The Fathers of old , before that yet the law was given , Gen. 2.21.14 . had among them the truth of that holy ordinance , how it pleased God at the first to ordaine the same : of man and wife to make but one ; and that he ordeined but onlie two , to make vp the vnitie that then he spake of . And yet the storie doth plainely shew , Abraham , & Sarai Gen. 16 , ● 4. Iacob & Laban . Lea & Rachel Gen 29.27.30 . and 30 , 3 , 4 ▪ 9.10 . that not only the common sort of them , but even the better also , did not account that bond so straight , but that they did , ( for divers of them ) take others besides : though yet notwithstanding it must needs be true withall , that they knew wel enough , & coulde not be ignorant , but that therein they swarved cleane , from that patterne that God had given them , & from the Rule that therein he left them .

3 When afterward the law was given to those that followed , though nowe that matter were made a great deale more plaine vnto them , than it was before : yet they also did as little finde what they had to doe therein ; as did the others that had not the light that was given vnto them . They were Hebrews themselves , & the Law was given in their own mother-tongue : the Text it selfe must needs be very plain unto them , & some ( we may hope ) were diligent in the study of it , & that with vnfained desire to know it , and in the feare of God withal ; and yet , it appeareth , they did not see this that we speake of Curious they were ( for diverse of them ) in many things else of lesse importance , which without any breach of the law of God they might haue omitted ; but their diligence & watchfull heeding of all those Books , words , syllables , letters , & characters also ( or the maner of writing thereof ) & even in the number of many words how oft they were vsed , did never yet ( for ought that we find in any of them ) attaine vnto this . Deut. 24.1.4 . In one place it is cleere ( we speake now but of the Original , that is , of the Hebrew Text it selfe ; & not of the Translations that since haue beene in vse among vs ) that Moses did no more but only make mention of an vsage that they had among them , of putting away their wiues on dislike , and marrying againe , he doth ( I say ) but only speake of it , and doeth nothing at all approue it vnto them , nor alloweth them so to do : and yet a sort of the learned of them in the time of Christ ( and so belike of old likewise ) did plainelie shew , that they did take it , that Moses had allowed them , or given them their liberty so to doe . Mat 19 7. Mat. 10.4 . Howbeit there is faire ods , betwixt a bare mentioning of an vsage among them ( though then also he go not against it ) & to approue the same vnto them : & in many other things , there is no question ( at the least , as they might be chosen ) but themselues would soone haue perceiued a lesser and a daintier difference then this . And herein they haue the Text it selfe in plaine tearmes to giue them over , in that which they would build vpon it ; even the very words themselues chasing them from that persuasion of theirs .

Lev. 18.18 . 4 In another place indeed the words are for them , so far forth that they may seeme , to haue the sense with them also : namely , that there they are not forbidden , to take vnto them any more but one wife at once . For the words are but only of taking a sister to the wife that a man already hath : insomuch that it only may seeme to be forbidden ; that is , a man to take vnto him a couple of sisters to haue them both in marriage together . But if the place had beene better considered , and conferred with other Scriptures , besides , then might they haue found , that the more likely sense of that place had beene to haue forbidden them , when any man had one wife already then to take another vnto her . For first , that thereby wee should be forbidden to take in marriage two naturall sisters , may seeme to be no part of the meaning : partly , because of somewhat that goeth a little before ; and partly in respect of some other considerations that here wee haue in this place it selfe . That which goeth a little before , is , for that in the next verse but one before , it is forbidden to marry the brothers wife : Lev. 1● . ●6 . which in equitie may serue for this also , to forbid vnto vs our wiues sister . Those considerations that we haue in this place it selfe , are the reasons that here are given : and the limitation that is vsed therewith . The reasons are two : to afflict her withall ; and to vncover her shame vpon her . Which of all others doe least agree to naturall sisters , for that , if a woman could brooke any other to be ioined with h●r , she could best away with her owne sister in those respects : the one , of that greater loue that by course of nature is betwixt those that are so neere ; the other , for that such are ( for the most part in all such matters ) most familiarly acquainted also . The limitation , so long as shee liveth , hath no place ( without some harder construction of it ) but only in this sense that now we speake of , for that by that former law of the brothers wife which is set downe without any such limitation , we are forbidden to match so neere , after death likewise . But then , that this other should seeme to bee the sense of it , is much more likely , both for that it doth so fitly agree to the institution of marriage it selfe at the first : and for that it is not , in the law , elsewhere forbidden generaly , to haue at once more wiues than one . Vnto kings it is ; Deut. 17.17 . but not generally vnto al : and of it might they haue reasoned , that if it were forbidden vnto kings ( who , in divers respects , might most of all haue it allowed vnto them ) then were it much more forbidden to al others besides . If the maner of speech might be thought , iustly to hinder them from conceiuing such a sense thereon , because the text nameth but a sister , though that kinde of speech may bee somewhat strange vnto vs , to carry such a meaning with it ; yet was it not so vnto them , for that in their speech it was often vsed : as , of a a Gen. 26.31 . one swearing to another , of b b Exod. 26.3.5 . curtaines that are fellowes , of a c c Ezec 19 23 & . 3.13 . paire of wings , and of d d locl . 2.8 , souldiers that march together in their aray . In all which ( and in divers places besides , as Arias Montanus , and Tremellius , and Iunius haue noted ) the Hebrew word is , brother or sister ( according as the gender therein doth require ) for that which we say one another , or some such like , in things especially that goe by paiers , couples , or fellowes . So that in this also it is a wonder to see , that they never found their Polygamie to be forbidden , when as yet notwithstanding the institution of wedlock at the first , and the proprietie of their own tongue did lead them vnto it : and an advised consideration of the place it selfe did so strongly hold them of , and chace them away from that sense that they would giue it .

5 Since which time , there is greater light bestowed on vs : even on vs al generally , for al matters of learning ; & on many of vs , the knowledge of the Gospel also , in plentiful I measure . And yet in this that now I speake of , we are almost as blinde as they . We doe not see but that it was allowed vnto them , to put away their wiues ( in divers cases ) and to marry againe : and make no question , but that in one case , Christ himselfe doth allow it likewise . And wee leane so much vnto this , that many of vs are almost persuaded , that the other also is no where forbidden vnto vs . At least in this place , we never finde it , notwithstanding the help that now we haue in the knowledge of the tong it selfe , & whatsoever diligence we haue in weighing the Text , and in conferring one place with another : no , not when by other occasion ( as when the question is , whether two sisters may be taken in wedlocke , one after another ) we are specially vrged to looke into it . In so much that when as for that sense we are something crossed by those reasons and limitation that are ioined withall : yet doth that also helpe vs but little to find out the sense that now we speake of . Which for my part , I cannot see , wherevnto we may rather ascribe , then to our own corruption of nature : being so much giuen ( as we are ) to that kind of revenge ; and , our selues to haue change likewise . And the lesse marvel , when we haue such beames in our eies already , if we can so hardly see , that the bond of mariage should be of any such force vnto vs , as it is indeed .

6 Herevpon , when time was , and the present occasion did so require , in a Sermon I breefly noted , that the libertie , that in these our daies many doe take , of divorcing their wiues for adulterie and marying of others , had not such warrant in the worde of God as they thought that it had : and afterward , when that was hardly taken , I did more fully deliver the same in two other Sermons , only of it . Which then also being hardly taken by some , and not so fully allowed by others , as the truth of the doctrine might well haue expected : gathering thereby , that such were like to be the iudgement of others in that point also , and hauing good cause therein to extend that warning further , I thought good since , to write a little more fully of it , and so to let it goe forth vnto all . Whether therefore thou be married already , or art hereafter to enter into it , keepe vnitie now , and make thy choice so well as thou canst : and I , for my part , would never wish thee to conceiue any hope at all , that when once that knot is rightly knit , thou canst afterward haue any vndoubted or certaine warrant , that for the adultery of thy wife ( if it should fall out , that thy case should bee so hard ) thou maist be at liberty to marry againe . For the farther opening of which matter , I now refer thee to the Treatise it selfe . And so in the Lord I hartily bid thee well to fare .

Bolton-Perey . Decemb. 13. 1595.
An Advertisement to the Reader .

1 COncerning this Treatice , wheras it is of such an argument , as wherein divers of great learning haue already dealt , and yet my selfe had done thus much therein many yeeres since ( though I did never publish it til now ) I haue thought it needfull , gentle Reader , to acquaint thee somewhat farther with either of them : both how it came to passe , that I also haue thus far entermedled therewith ; and whervpon it was , that it hath ( as it were ) kept in til now . That I haue thus far entermedled therewith , it arose first , out of the nature of the thing it selfe ▪ but then , somewhat farther of , by occasion . The former of these was , that a gentleman of those parts wherein most I reside , having such a purpose with him , and having already gotten ( into a little paper-book of his ) the handes of sundrie of the Preachers of those parts , came to me also therewith , and desired my hand likewise : his case there being , that for adultery by his wife committed , he might sue the divorce , & marry againe . His request I denied , & gaue him some reason why so I did : but perceiving then , that I did not content him , a while after I wrote vnto him a few sheetes of paper of that matter ; & so rested all the passage that was betwixt vs . The latter of them was , that the most reverend Father ( that in those parts then was ) being minded to Visit , requested me to preach at the beginning of that his visitation : wherein , among other things more fully prosequuted , I gaue a little touch to that point also ; namely , that whereas divers were perswaded , that for adultery they might sue the divorce , and marry againe , & some accordingly so did , if the matter were wel examined , that liberty would not ( in my iudgement ) be found , to haue any vndoubted warrant at al in the word of God .

2 There had beene a few yeeres before , of one family ( but indeed , one of the greatest in those parts ) or thervnto appertaining , about fowre several persons , and those of some note besides , who had them so gotten divorce , & were married againe . And besides those ( who , it may be , had else where mo fellowes also , than that heady course any waie deserved ) an other there was of more speciall reckoning than they , who so got divorce against his wife also , & married an other : on whose behalfe , on that my warning then publikely given , I found there was more dislike conceived , than might well arise on so easie a course , as ( in my iudgement ) then was taken . Wherevpon I then resolved , when my time should be to occupie that place again , seeing that little warning was thought so strange then , so to vnfolde the matter it selfe whence it arose , as that the Auditorie might better perceiue , there was some reason , why it was given . That time fell out to be some few months after ; at which time I only dealt in that matter , and made two Sermons of it : at that time shewing , that the said presupposed liberty , so to put away their wiues for adultery , & to marry againe , was altogither without warrant in the word of God ; and , divers other waies , faultie besides .

3 Herevpon the matter began to worke : at home ; & abroad . At home , though most of the Auditory were glad to heare the matter opened so farre as it was , and conceaved wel of it : yet there wanted not also , who having some of their waies called into some question thereby , were much offended ; one carrying himselfe so inordinatly therin , that for it he was for a time committed . At which time ( I meane , while that matter was in hearing , for which the party aforesaid was committed ) there fell out this accident also . The honourable Personage , who then was in chiefe place for the execution of iustice there , by occasion obiected vnto me , that although such liberty had no warrant in the word of God , yet did the lawes of our country allow it whervnto I answered againe , that his H. might perceiue that was not so , for that neither those second women were allowed any dowrie , nor their children to be legitimate . His H. therin could not be said by me , but told me I was much deceived therein till some of the Councel ( then present ) told him , that it was indeed as I had said .

4 See now the good nature , & plaine dealing of that Noble Gentleman , right noble in deede . A right learned man ( and of good parts besides ) of this our own countrie , had before imparted , on speciall suit , to the gentleman that before we spake of , his iudgement ( in writing ) of the same matter ; not , by putting to his hand to the gentlemans bosome-booke , as others before , nor in some few lines of his owne framing , which in such case is likewise vsed : but in a Treatice or Book , of iust volume ( & the most learned , that any yet , in that course , hath written ) and so , with all of that sort , of special reckoning ; even an vndoubted warrant to hold on the way that themselues so much affected , and wished to be allowed vnto them . Wherein he is in deed more copious than others , to shew that many haue been of the same opinion : but in the principles or groundes of that whole building , the common reading and iudgment of others , so far prevailed with him likewise , it seemeth , that so his resolution was nothing so sutable , to that learning & iudgement of his , as otherwise it was like to haue beene . This Booke fairely written had the same gentleman ( as I vnderstood ) delivered to that Noble Personage , his Lord and Master , so to let him see , how cleere and warrantable that course was , that he & others then were in . This Book did that Noble Personage cause one of his attendants them to fetch : and presently he gaue the same vnto me ; as giving vp therewith , all the good liking , that of that opinion hee had before conceived .

5 Abroad it so wrought likewise , that besides diverse others , one in the South parts ( for this that we speake of , was done in Yorke ) in the heart thereof , and one of the chiefe in those partes also , hearing in some sort what I had there of that matter delivered , sent vnto me to be acquainted with my notes : which I also accordingly sent ; and heard , that there they were approued . But thereby and otherwise perceiving , that not only many of the learned were carried away with the oversight & preiudice of those learned that were for that presupposed liberty , and with the reverence of their persons ( which indeed , in many good respects , was in great measure due vnto them ) & that some farther notice thereof was needfull to be given to others likewise : I therevpon gathered this present Treatise , and sent it vp to my Lords Grace of Canterburie that then was ; to be published also , if so it should stand with his Graces pleasure . For the matter , his answere ( I heard ) was , that he was of the same minde himselfe : I heard likewise , that hee imparted the same to some others of special note , & place ; and that they were of the same minde also . But as touching the publishing of it , that hee thought not good so to doe : yet giving no other reason then , but that hee would haue as few controversies in the Church as might be ; and that others had offered a Treatise of contrarie iudgement which he had staied ( that , of the learned mans that before wee spake of ; and great golden meanes vsed , to haue had it allowed ) and should then be thought partiall , if neverthelesse he should haue admitted of this .

6 So there it lay for certaine yeeres , out of my hands : and I , having done my endeavor , to haue entered in by the dore of orderly proceeding ; would not then attempt to clime in by a window of any inordinate course whatsoever . Neverthelesse to make some vse of that time also , whereas that learned man that before I spoke of , had by occasion written a set Treatise of that matter affirmatiuely , I thought good to acquaint him also , with that which I had conceived thereof negatiuely : and to that end both sent him a copie of that Treatise of mine , and by my letter sent withall , desired him to let me vnderstand , if hee found any thing therein that was not sound . The Treatise , & my letter withall were both delivered : but the satisfaction that I received thence againe , was no more , but that , some reasonable time after , by another friend of mine , that Treatise of mine was sent mee againe , with this answere , that the partie to whome it was sent , saw no cause yet , said hee , to be of other opinion therein , then hee was of before ; that other friend of mine in such sort advising and wishing me besides , as that thence I might easily gather , that the Treatise it selfe was not so welcome , as I had hoped it might haue beene .

7 Speeding none otherwise there , then did I soone after put his Grace in mind , whether , as that kind of loosnesse began then to grow bold and heady , it were not vnequal dealing , to stay that which by good right might wel proceed , and was needfull too , for that which might not , and were not without danger besides . To that I had no answere , neither was it material I should : but I noted , that soone after there was some farther order taken for it , by publike authority . Others also of good reckoning , I heard , began openly to deale therein : both in one of their chiefest assemblies of all this land ; and , in exercise of learning , even in the Vniversitie it selfe likewise . Wherevpon taking occasion againe , to put his Grace in mind of that Treatise of mine , whether yet his Grace could not like of the publishing of it , his Grace then readily sent it vnto me , with his good leaue to publish it all : at which time there was an other impediment ( which most did stay him ) cleane removed . But then me selfe was already advised of an other good opportunity , the benefit whereof , to the better furtherance of it , my hope was then , that I might in reasonable time attaine vnto : & therevpon thought it best , to stay it farther with me , till then .

8 In which meane time , some of the favorits of that liberty , by stealth or secret meanes , haue gotten a Copie of the Treatice of that learned & reverend man aforesaid , to be printed and published : and , by such meanes as they haue vsed , haue dispersed , and imparted the same vnto many . By which inordinate course of theirs , there is no question , but that diverse may bee endangered : as making no doubt , but that , as that indeed was his iudgement ; so his learning , and their inclination meeting so fitly & kindly togither , the truth of the matter must needs be so also .

9 True it is , that many of the learned haue beene , and yet are , of that opinion , & accordingly haue interpreted , & yet doe , such Scriptures as they haue conceived to appertaine therevnto : but it is as true withal , that as many of the learned againe , if not far mo , haue beene , and are , of other opinion , and haue otherwise vnderstoode , & yet doe , those Scriptures aforesaid . And as some other Territories or several Churches , it may be , there are , who are of opinion , that in such case divorce may be , & marrying again : so is it as evident too that the government of this Church of ours , & so of many others besides ( if the same may not be conceived of the whole generally ) doth not allow it So that in truth if we go to the opinion or iudgement of men , there is no question but that the matter is very hard to bee decided : but so far , as the more generall & setled iudgment , may cast the ballance : as also in those Scriptures themselues , which at the first sight doe seeme most properly to appertain therevnto , we haue the same difficulty also , vnlesse we repaire vnto those others besides , as whereby we may see see , that such sense doth hardly agree to some other duties that are required .

10 The controversie therefoe standing in such case as it doth , and so many being so ready to take fast hold of so plausible a liberty , and so little regarding so great inconvenience as inseparably goeth with that opinion of theirs : as it was a cleere case with me before , that both the matter it selfe had need to be farther looked into , & that people did need to be warned of the danger that was therein , so it is still ; and so much the more now , as this inordinate course of theirs may bee more dangerous to many of our owne Country-men here . And so far as the occasion hereof did set it selfe a working in those Northern parts of ours , & I therevpon accounted my selfe , in conscience and in dutie bound , to giue such warning as then I did : so far now , the like occasion being in these parts also so plainely given , I thought it my duty , to resume , or take vnto mee that purpose againe ; & now to discharge that point of duty , so far at the least , as in my hands it should ly to do . But now seeing the matter is , among the learned , in question alreadie , and they are much more able , than I , that haue it in hand , & in all respects very well furnished to such a purpose , that I may not seem , now to take part , but rather to respect , even originally , the truth it selfe , I haue thought good to commend to the presse , that very coppy of that my Treatise , that was then ( those many yeeres since ) vnder the view , together with the Preface thereto , and the date thereof that it had before . So now I cease , and commend thee to God .

Oxford , Iun. 4. 1610.
THE CONTENTS OF THE TREATICE ensuing , according to the severall Sections thereof .

THe Argument of the whole Treatise following : and , that there bee two sorts of places whereon those of the learned do rest , that are for Divorce or Adultery , a marrying againe , Sect. 1.

What those places are whereon so they build . Sect. 2.

How ready divers are , without any farther enquirie first made , to rest thereon . Sect. 3.

That such as are of that opinion haue little ground-worke even in their Leaders , for that they are so much crossed by others as therein they are . Sect. 4.

How doubtfull resolutions themselues also for that matter haue . Sect. 5.

Vpon how weake reasons they haue growne to such resolution . Sect. 6.

What Protestations they vse withall . Sect. 7.

What we are to thinke thereof : namely , that where such things go with all , there is no likelyhood to finde any certainety of Doctrine whereon to build ( especially , in so weighty a case as this . ) Sect. 8.

Briefly declared that those places do little helpe : & that they do plainly mistake those two that seemed to be strongest for them . Sect. 9.

How those places of Scripture are taken by them . Sect. 10.

That , in such sort taking those places ( it may well be ) they did mistake them : both that of Deutrronomie . Sect. 11.

And that other of Malachie also . Sect. 12.

What our selues are to gather , on that their so taking of them . Sect. 13.

In those places that most are for marrying againe , that they are so crossed by others , that those also are , likely to helpe them but little . Sect. 14.

How farre they may be charged therein : namely , that their owne defectes are such , as well may make their iudgement suspected . Sect. 15.

How weakely they reason in such things as are in question , and so of the substance of the matter it selfe . Sect. 16.

How weakely they reason likewise in such things as are but accidentarie therevnto . Sect. 17.

How weakly they reason on certaine other things also , as are of such a kinde or so neere vnto them , as that thence they draw certain reasons also . Sect. 18.

How , when they come the word it selfe , they much mistake it . Sect. 19.

That on some places also they gather amisse : first Erasmus . Sect. 20.

Then , Mr Beza also . Sect. 21.

How weakly they do reason likewise on the authority of men . Sect. 22.

That they haue divers inconvenient and hard speeches besides : especially Erasmus ( who , in this age of ours , was if not the first , yet the greatest motioner of this matter ) Sect. 23.

Then also , certaine others of that company . Sect. 24.

In the places themselues , first of that sense that they conceiue of them . Sect. 25.

Then , what we may thinke to be their meaning in deed : and first of that in the fift of S. Matthew . Sect. 26.

Then , of that other place in the 19. of the said S. Matthew . Sect , 27.

In such doubts as may be conceived , that the Exception in such sense as we conceiue it , will nothing at all helpe them . Sect. 28.

In the sense wherein they conceiue it , that it will helpe them but little also . Sect. 29.

And in such case that they also must be very well advised , and take good heed what they do therein . Sect. 30.

And that they doe nothing against any other Scripture , which they haue strong against them . Sect. 31.

Nor against convenience neither , which in that case they cannot avoide . Sect. 32.

That whereas the Apostle also permitteth the faithfull ( by an infidell forsaken ) to marry againe , that it also doth nothing helpe them . Sect. 33.

The Conclusion . Sect. 34.

OF DIVORCE FOR ADVLTErie , and marrying againe . Sect. 1.

WHereas that , which heretofore came ( lightly ) no farther , but only to be disputed among the learned , is now growne to so common a practise with many , namely to prosecute divorce for adulterie , and to marrie againe : the greater danger that thereby we may see to grow vp apace , towards the overthrowing of such integrity as yet we haue left , Euthim. Zigabemu● . pag. 35. and to bring in the Turkish libertie of putting awaie such wiues as they like not , & marrying others ; the greater cause haue we so much the rather to see vnto it , & not slightly now , but soundly to examine , whether it haue any warrant at all in the written word . Which that we may the better finde out , it shal be good to note , that as there be two sorts of places of Scriptures , whereon the learned that are for that opinion doe commonly rest ( some that chiefly respect divorcing or putting away , others that do rather respect marrying againe ) so are the iudgments of the learned in such sort divided , likewise : all of them ( to speake of ) generallie , allowing of divorce ; and manie of them , marrying againe , in such case to stand by the word of God . And yet notwithstanding if we can for a time set aside the iudgement of others , and consider of the thing it selfe , in what case it standeth in the written word , by help of that light that God in these daies hath given vnto vs , Sect. 2. I make no doubt of it , but that soone we may finde so good matter for the contrary part , that whosoever shall indifferently consider of it , he will not easily afterwarde thinke , that hee findeth in any of that opinion , matter of worth to drawe him backe to that perswasion againe . Which while we shall endevour to shew , because manie themselues being given to that fleshly libertie , doe neverthelesse shrowd themselues vnder the iudgment of those learned that favour the same ; therefore it shall be needful ( the better to free them from that preiudice ) not to dissemble whatsoever weaknes wee finde in the iudgement of those that are for it : though otherwise they be ( by verie good right ) of that reckoning with vs , that we ought to vphold their credit , the best that we may . But because the truth ought to be much dearer vnto vs , and seeing it is a wonted pollicie in Sathan , by the principal men ( so neere as he can ) to hatch & reare vp his errors among vs : therefore the dearer the truth is vnto vs , & the more wee should take heed , that we doe not beare with the error of any , the bolder may wee be in this case also , so farre-forth as the nature of the case shall require , to examine their iudgment , and not to spare for that smal discredit that vnto them may arise thereby . Which that we may do , with more perspicuitie vnto the cause that we haue in hand , I hold it best , that wee consider severally of those two sorts of places of Scripture that before we spake of , that so we may more plainely see how little warrant that perswasion hath in either of them : notwithstanding whatsoever helpe it hath in those learned , What those places are , that be for divorce . that are so much for it as they are .

2 In the former sort of places therefore wee are to consider , not only of the places themselues that are by divers of the learned alleadged in defense of such divorce : but also how weakely that same perswasion is grounded on them . The places themselues are , some of them such , as most of the learned doe make little reckoning of them to confirme that doctrine to any : but others of them such as they do take to be of speciall force to that end ; and accordingly leane not a little to them . Those that are such as of which most of themselues do make little reckoning to confirme that point of doctrine to anie , are two : one , in Ecclesiasticus ; the other , found ( in the vulgar Latin translation ) in the Proverbs of Salomon . That which is in Ecclesiasticus , is diversly read : but the effect is this , that it willeth the husband if the wife wil not be ruled by him , to put her away . But this booke is not Canonicall : Eccl. 25.35.36 . wherevpon as not many of themselues do seeke any helpe thereby , so we also will not waste any needlesse labour about it . The other that ( in the vulgar Latine Translation ) is found in the Proverbs , is , Pro. 18.22 . that qui tenet adulteram stultus est & insipiens : that is , he that keepeth with him an adulteresse , is a foole and vnwise . But because this also is not found in the Originall , and may be vnderstoode of such harlots as divers hold , but not by mariage , therefore as it is of no force in deed , so doe most of them relinquish also the benefit of it : and therefore we likewise will not go any farther against it . Those others that they take to be of special force to that end , and accordingly leane not a little vnto them , are divers , and all of them found in those Bookes that are Canonicall , and therefore not to be denied to be of sufficient authority so far as they go . But then we are to note therewith , that whereas there are 6. of them in all , 4. of them they account of lesse importance . And chiefly rest in the other two . Those foure that are of lesse importance are of two sorts , some that hardly censure , that a Priest should marry with a woman divorced ; others , that shew the goodnesse of God to be much greater towards them in that kind , then was theirs towards their wiues when so they offended . Those two that doe so hardly censure that a Priest should marry a divorced woman , are Lev. 21.7 . & Ezech. 44.22 . whereof the former doth plainely forbid it : Lev. 21.7 . Ezec. 44.22 and the other doth greatly disgrace it also . For the former is , that the Priest ( among others ) may not marry with any quae repudiata est à marito , quia consecratus est Deo suo . &c: that is , such a one as is divorced from her husband , because he is consecrated vnto his God . The latter likewise is , that the Lord promising such a Priesthood , as should diligently walke in the ordinances that he delivered vnto them , among other things he reciteth that also , that repudiatas non accipient vxores , that is , that they should not take such as were divorced , to bee their wiues . Those two others that doe shewe the goodnesse of God to bee much greater in that kind towards them , then was theirs towardes their wiues when so they offended , are the one of Is. 50.1 . the other ost Ieremiah 3.1 . Isa. 50.1 . In that of Isaiah , the Lord demandeth , Ubi est libellus repudii matris vestrae , quodimiferim eam ? that is , Where is that Bill of divorce with which I sent your mother away ? meaning thereby , that hee had never put away his people nor cast them of : alluding to the custome that they had among themselues , divorcing away their wiues from them , which notwithstanding he had not done vnto them . That of Jeremie doth likewise allude vnto the same custome of theirs : and sheweth ; that although such as had put away their wiues might not haue them againe : yet the Lord himselfe would be ready to receaue them . To that end he saith , Valgò dicitur , Sect. 3. Si dimiserit vir vxorem fuam , Ier. 3.1 . & recedens ub eo duxerit virum alterum , nunquid revertetur ad eam vltra ? nunquid non polluta & contaminata erit mulier illa ? that is , It is commonly said , if a man shall put away his wife , & shee departing from him shal marry an other , shall he ever returne vnto her any more ? shall not that woman bee polluted and defiled . Those two other that chiefly they rest on , are , the one in Deuteronomie ▪ the other in Malachie . That in Deuteronomie , as they doe alleage it , is , Deut. 24.1 . Si acceperit homo vxorem & habuerit eam , & non invenerit gratiam ante oculos ejus propter aliquam foe ditatem , scribet libellam repudii , & dabit in manu illius , & dimittet eam de domo sua . That is , If a man haue taken a wife and haue her , and she finde no favor before his eies for some vncleannesse , he shall write her ( or , as others translate , them let him write her ) a bill of divorcement , and put it in her hand , and send her out of his house . That of Malachie is much like vnto it , namely , Mal. 2.16 . Cum odio habueris , dimitte , dicit dominas Deus Israel , that is , Seeing thou hatest her ( meaning his wife ) put her away , saith the Lord God of Israel . By which they conclude that Moses first , and Malachie after , did in plaine words of the Text , in such case allow divorce vnto them .

3 The places being thus briefly noted , How ready many are vnadvisedly to build thereon . now if wee would see how weakly that persuasion is grounded on them , it shall not be amisse , first to note , how marvellous ready the common sort of those loose wantons of ours are , to sort themselues to that opinion , & yet how little groundworke they haue , even in their Leaders themselues . How marvellous ready they are to sort themselues to that opinion may sufficiently appeare in this , that when as it is graunted that such places there are , whereon the learned ( that are for divorce & marrying againe ) doe ground their opinion , even that only is enough for them , and doth so fully resolue them in it , that hardly can they afford their eares , paciently to heare any more . For as wee are all by course of nature giuen vnto sinne , and especially , vnto revenge , & to the inordinate lusts of the flesh : so are there some ( and those not a few ) that haue afforded so hard entertainement vnto that good spirit of God , whereby only they should be preserved from so dangerous passions , that it is not of such to bee expected , but that , ( hee not vouchsafing to tarry with them ) easily they would settle themselues vpon any semblance , that should fit their humor whatsoever it were : which if it be so , then are we so much the lesse to marvel , if , as when meate is set on the table , men commonly vse to fal vnto that which best doth like them , and , the more that themselves haue their stomakes possessed with vnholsome humors , ofttimes vnto that which is worst of all for them : even so in this likewise when diversity of opinions is broached vnto vs , then every one to betake himself vnto that which best liketh him ; and , the more that any as yet abideth vnder the power of error or sinne , the more to like the opinion of those , that best of all fiteth his inclination , though otherwi●e it be not so neere the truth as is some other . And as in the one , such is the power of that distemperature , that one that is in such sort distempered , can hardly but thinke that that which he fancieth , is indeed simply the best of all the residue : even so in the other , it is no newes to see , that such as are so strongly possessed of any such passion of humanity whatsoever they find that doth beare a shew of the truth , ad yet doth sort it selfe nearest to that speciall disposition of theirs , doe account that also the best Divinity .

4 How little groundworke they haue , Sect. 4. even in those that are their leaders themselues , Those that are for divorce , and marrying againe , much crossed by others . may partly appeare in that they are so much crossed by others , as therein they are ▪ but especially , in that which themselues haue set downe for that matter . That they haue little groundworke in them , if they be so much crossed therein by others as they are , may likewise appeare if we consider but these two things : first , how farre they are crossed therein ; then , what it is that followeth thereon . To see how farre they are crossed herein , wee shall neede to goe no farther , then to the plaine confession of one of themselues , Erasmus by name . Erasmus . In 1 Cor 7. pag. 491. Who immediatly after his very entrance vnto that speciall discourse of his , doth plainely acknowledge , the generall iudgement of all Christendome to bee against that which he was then to propound , to be further examined . Scio , saith he , receptissimum esse inter Christianos , ubi semel coijt matrimonium , nullo pacto posse dirimi , nisi morte alterius . I know , saith he , that it is the generall or most receaved opinion of all Christians , that when marriage is once made , it can no way be broken againe , but only by the death of one of the parties . And as here , in generall tearmes he acknowledgeth the iudgement of the whole Church , or of all the people of God generally to be against that presupposed libertie : so , in the next sentence following descending to particulars , he acknowledgeth there likewise , that that is the iudgement both of Chrysostome and of the old Latines , Chrysostome Old Latines and of S. Ibid. Augustine especially : Augustine . and , that the same iudgement of theirs , is confirmed by the constitution of Bishops , and by the authority of the Lawes Decretall ; and allowed of by the consent of the Schooles of Divinitie . Constitutions decretal ; & the Schooles against it . So himselfe granteth , that hee findeth against that opinion ( where vnto notwithstanding he inclineth ) many great Fathers , even all the Latines generally , All the Latines Eccl. lawes . Divinity . the Ecclesiasticall lawes also , and ( in effect ) Divinity too : then the which I thinke we need no more for the reasonable proofe of that assertion , then so plaine a testimonie of so speciall a patron of that persuasion . Wherein though divers of them besides haue beene more sparing , then to slip any so plaine a testimonie ( belike , least so they might further let downe , in the minds of many , the credit of their cause , then themselues were able , any way to raise it againe ) yet neither doe they reproue him for it , and besides , both Peter Martyr abroad , P. Martyr . & one other of our own at home ( by very good right of speciall account for many good parts , with the learned and godly among vs ) haue set down somewhat , not much abhorring from the same . The former of them , Non reperies in veteri Testamento ullos celebres aut laudatos viros divortio vsos esse , Sect. 67. pag. 306. quantum historiae sacrae referant , that is , Thou shalt not finde in the olde Testament , any of the better sort of men to haue vsed ( the libertie of ) divorce , so far as the holy Scriptures doe testify . The latter of them , that S. Augustine , the Schoole Divines , D. R. Cap ● . sect. 1 , the Canonists , and the Church of Rome , though in case of adulterie they allow of divorce , yet allow they not to marry againe . And it is sufficiently knowne vnto vs , that though divers particular persons there be among vs of other iudgement ( and divers of them otherwise , both learned and godly ) yet that forme of government which we haue all generally agreed vnto , to bee in such case observed of all ( as by our lawes both Ecclesiasticall and Civill appeareth ) is directly against such marrying againe , though divorce be for no lesse then for adultery . That which followeth vpon it , is this , that vnlesse those that are for it , haue such places for them , as are cleere and without exception , they can prevaile but little therein , Sect. 5. but must needs leaue the better end of the staffe vnto others . For if themselues wil not deny but that there be many against it , and as many as there be with it , or rather more , then , as the scales when they hang indifferently , doe shew that the things that are weighed therin , are of one & the selfe same weight , but when they vary , that then the one of them needeth more weight to be added : so howsoever that if our voices were even , or the matter but in quaestion among vs , & not over-ruled , then the allegations of either partie , might be alike esteemed of those that stand indifferent ; yet when as it may very well be doubted , that they are many more against it , then there be for it , and the matter is ( with vs ) over-ruled against them , then vnlesse their proofes be the better , they may not looke to evict it from those whome they plainely finde in possession already . The evidence ( indeed ) may proue to be such , that neither the greater number of voices , nor possession of old , may stand against it : but vnlesse it be such , whosoever it is that would claime thereby , may looke for no more , than it will be able , in equitie and truth to win vnto him .

5 Of that which themselues haue set downe for that matter , Their doubtfull resolutions . a good part respecteth most their owne iudgment therein : the residue , those places out of which they doe gather it . In so much of it , as most respecteth their owne iudgement therein , we are first to note , what it is that they haue brought vs : then , to advise our selues thereon , how far forth wee may take to our selues the advantage of it . That which they haue brought vs , is of two sorts : either to shew vs how hardly and doubtfully they are resolued ; or such other things as follow thereon , that may be some warning vnto vs besides , to take heed that we rest not too much on their iudgement . As touching the former , namely those hard and doubtfull resolutions of theirs , I take it that the best order will be ; to take those whome I meane to alleage , in such order of time , as wherein themselues did write . Erasmus . In 1. Cor. 7. And so beginning with Erasmus first , he began his Annotations on the new Testament 1515. in which booke that Treatise of his is , that he wrote of this matter . In which he is so far from allowing of that course absolutely , that he doth no further ; plead for it , but whereas the woman is a a Pag. 495. flagitiis operta , b b Ibid. quibus ( maritus ) nec causam dedit , nec mederi possit , and after againe , c c Ibid. qui nihil est commeritus ; after this also , d d Pag. 504. that nihil non frustra tentatum sit ; and yet notwithstanding that then also it be not done by themselues , or any , other private persons , but Pag. 501. ubi res erit acta per Episcopos , aut per probatos & graves Iudices ; that is , that the wife ( that so must be put away ) must bee a very bad woman ; that her husband ( that may put her away ) never gaue her occasion to any lewdnesse , neither is able now any way to help it , nor ever deserved any such ill dealing of her ; after this also that first hee must haue tried all good meanes , but can doe noe good on her , and that such divorce be never made but by Bishops or other approved and graue Iudges . Musculus . Musculus also setting forth his Commentaries on S. Matthewes Gospel , 1554 , though he grant that divorce may be , stupri causa , that is , for whoredome : yet he addeth withall , In Mat. 5. p. 112. Casus hic habet varias circumstantias , quas hoc loco excutere propositum non est . Sed tamen admonuerim ut quibus tales conjuges divino judicio contingunt , recordentur se esse Christianos . Et primum cogitent de lucranda coniugis salute , si id fieri queat : si vero nequeat , tum demum libertate sua , neque id sine animi dolore utantur . That is , this case ( notwithstanding ) hath divers circumstances , which my meaning is not here to sift out . But this would I warne them of , that those to whom by Gods appointment such wiues haue falne , woulde remember themselues that they are Christians . And that first they woulde thinke to bring their wiues to better waies , if it may be : but if that cannot be , that then they take the benefit of their own liberty , but not without their own harts griefe in that case also . Peter Martyr hath two cautions ; one , that the man had need to be honest himselfe ; the other , P. Martyr . In 1. Cor. 7.1552 . & habetur in locis . com . Sect. 68. pag. 306. not to go without authority therein . For the former , periniquum judico , saith he , ut vir exigat ab uxore pudicitiam , quam ipse illi non exhibet ( which he saith was the law of Antonius ) that is , I take it to be very bad dealing , that the husbande should exact chastity of his wife , who doth not yeeld the same to her himselfe likewise . For the latter , Sect. 56. pag. 302. Si quis autem propter stuprum solus cogatur degere , &c , cum eifacere leges copiam nolint secundarum nuptiarum , &c: certè non possunt ei occurrere nisi duo remedia : ut &c , jam arbitretur se à Deo vocationem habere ad coelibatum , &c: aut , &c , si putet sibi expedire , ut libertate à Deo concessa utatur , &c: conferat se in regiones ubi hoc liceat . That is , ( so much as I thought good to draw out of the place it selfe ) But if ( by putting away his wife for whoredome ) a man be compelled to liue single , as in case , when the laws ( of his country ) will not suffer him to marry againe , he truely can haue his choice but of one of these two remedies : that now he account himselfe to haue a calling from God to single life ; or if he thinke it expedient for him to vse that libertie that God hath given him , that he then get him into those countries that wil allow him so to doe . Againe , Quin & in his quae Scriptura expressit , Ibid. nihil absque Magistratus approbatione audendum judico : or , as by and by after he saith , publicis legibus vetantibus , that is , even in these things that the Scripture hath expresly allowed , I thinke that nothing is to bee attempted without the Magistrates leaue , or whensoever the Lawes of the countries forbid the same . And his reason there , is , for that although marriage be the ordinance of God : yet for the circumstances therevnto appertaining , it hath diverse things that are to be governed by the positiue laws . Kemnisius likewise , writing against that part of the Councill or Chapter of Trent 1566. Kemnisius . Parte 2 , sess. 8. can. 7. pag. 2.87 . Omnino ( saith he ) quantum salva conscientia fieri potest , opera danda est , ut divortia etiam legitima caveantur , nexus conjugalis vel indissolubiliter servetur , vel si interruptus fuerit , redintegretur . That is , In anie wise we must take heed , so farre as with good conscience we may , that we take heed , even of lawfull divorces also , and that the bond of marriage either inviolably be kept , or if that be ( at any time ) broken , that then it be made vp againe . And a little after , Et pijs omnibus probatur , ut non statim ad divortia prosiliatur , sed priùs tententur omnia quae reconciliationi & redintegrationi servire possunt . Ibid , p. 283. Omnia enim mihi licent , sed non omnia expediunt , & aedificant , inquit Paulus . That is , And it is thought meete by all good men , that men do not forthwith set in hand with divorce , but that all things be first as●aied , that may helpe forwarde reconciliation , and to make vp the breach againe . For all things are lawful , but not all things expedient , and vnto edifying , Beza . De repud , & divor . saith the Apostle S. Paul . Beza likewise , in that speciall Treatice of his on this matter published 1573. though he be much harder , Ob. 15. pag. 111 : 112. than others of his fellowes in this point , and therevpon setteth downe , that although himselfe do pronounce them to be , veluti altero oculo captos , qui in hoc unum ita sunt intenti , ut nocentem innocētireconcilient , ut interim perexiguam habeant innocentis rationem : yet both he disalloweth of the iudgment of those , that hold , that the innocent party is bound , dimittere potiùs quam illi reconciliari ( which is somewhat : ) and afterward more liberally he addeth , that of the two , he rather alloweth of them , qui reconciliandis potiùs , quàm sublata omni spe instaurationis , seperandis conjugibus student ; ( a great matter . ) So , his meaning is this , that although he account them al but one-eied men , that in such sort labour to reconcile the party offending vnto the innocent , that they haue but little care how to provide for the innocent also : yet neither is he of the minde of those , who account the innocent partie bound , rather to put away his wife offending , than to be reconciled vnto her againe ; and ( that more is ) doth also allow , much more of those that labour that attonement , than of those that labour to sunder them , without any hope of any restitution after . Afterward againe both he saith , that it were praise worthy , Pag. 113. Pag. 115. not to doe it without the leaue of the Church , and going against that opinion of Bueer , that seeing the Lord would haue an adulteresse put to death , he would not haue their husbands to keep them : he answereth , hinc minimè consequi , nefas esse maritis ( si cessent Magistratus ) uxores resipiscentes ex charitatis Christianae norma recipere . Lex enim illa , quid facere Magistratus , non quid privatos oporteat , praescribit . That is , that it doth not follow thereon , that it were any great offence , vnto husbands according to the rule of Christian charitie , to receiue their offending wiues , when they are penitent . For that Law ( saith he ) doth prescribe , what Magistrates , not what private men are in such case to do . Lastly , Zegedinus in those common places of his , Zegedinus . De coniug . & divor . which in tables were published 1585 , moving the question , whether the innocent partie , if he cannot containe may marry againe , he answereth , Tab. 2. pag. 354. Bona conscientia id facere potest , Sect. 6. at non absque Ecclesiae , ac etiam pij magistratus venia , ut infirmorum offendiculis occurratur . That is , with good conscience he may : but not without the Licence of the Church , & of the godly Magistrates too ; that the weake be not offended thereby . In al which we see , that they do not so absolutely allow of divorce and marrying againe , but that themselues also doe something restraine it , lesse or more , as euery one is therein persuaded . So that if in the end it doe fall out ( as for my part I thinke that it will ) that in the written word they haue no warrant to grant so much as they doe : then shall we lesse marvell to see , that they doe so much abridge and take short the selfe same thing , that otherwise they are so willing to grant .

6 When in this sort they haue resolued ; then are we to see , Vpon how weake reasons they haue grown to this resolution . what other things they haue besides , which may be some warning vnto vs , to take heed , that we rest not too much on their iudgements : and those may wee account to be of two chief & principal sorts . First the reasons alleaged to haue induced them so to determine : then , the Protestations that they haue ioined therevnto ; and , as it may seeme to qualifie the hardnes of their iudgement therein . As touching the reasons that induced them so to determine , Erasmus , Erasmus . when first he opened that passage ( to himselfe & to those that would follow ) was so carefull to set them downe , that it seemeth others did not after thinke it needfull , to prosecute the same any farther : and so shall we also content our selues to goe no farther , but only to alleage such reasons as he thought meetest to vse . And those reasons that he alleageth , me think , we may reduce vnto two principall sorts : whereof some there are , that simply arise out of the matter that is in question ; others , that stand but only by the way of comparison . Those that simply arise out of the matter that is in quaestion , doe some of them more specially concerne the substance of it : others againe , that are taken of such matters as are but accedentary therevnto . Those that concerne the substance of it , are all such discommodities as commonly haunt disorderly marriages ( especially those , wherein the bond of wedlocke is broken ) which he thinketh to be so many and great , that S. Paule himselfe would haue borne more with them in that matter , as he is persuaded , if it had beene propounded vnto him . Pag. 504. Quod si Paulo ( saith he ) proposita fuisset huiusmodi causa , stultus cum stulta , puer cum puella contraxit , intercesserunt lenae , vinum , temeritas , arte in nassam inducti sunt &c , nihil inter coniunctos convenit , tunta est morum & ingeniorum dissimilit udo , rixae iuges , odium immedicabile , timetur venenum , timentur caedes , nihil non malorum expectatur , neuter coelebs potest vivere , &c. : fortassis pro causae circumstantiis , aliud responderet Apostolus , & nonnihil relaxaret de rigore consilii superioris , suáque scripta civilius opinor nobis interpretaretur , quàm nos interpretamur . that is , But if this case had bin propounded to Paule , one foole with another , a boy and a wench haue married together ; bawdes , drunkennesse , & rashnesse were doers therein ; by craft they were so far intangled : being so married , now they agree not , so divers are they in their waies and disposition : continuall chidings , extreame hatred ; poisoning , and murder are feared also , and they looke for none other but for all manner of evill ( each from other ; ) neither of them can liue single : it may be , that according as the circumstances of the case should require , the Apostle would giue some other answere , & would let downe a good part of the rigor of his former advise , and would interpret his writings vnto vs more curteously then we our selues doe . In which his speech though there be some inconvenience besides : yet ( leaving that to his proper place ) now I bring it in but only to this end , to shew of what force he tooke the calamities of disorderly marriages to be to the matter he hath in hand ; namely , to breake of , and to marry againe . For so he saith , Ibid. Si cohaerent , bis perit uterque : si mutetur coniugium , spes est utrumque fore incolumem . that is , If still they abide together , each of them doth certainely perish : if they may breake of , and marry againe , there is good hope , that both shall be safe . Those matters that are but accidentarie therevnto , and out of which he draweth some reasons likewise , are the Scriptures therevnto appertaining : and the iudgement of others thereon . Of the Scripture he saith , Pag. 505. videbam Scripturam hac in parte , vt plerisque esse perplexam , & ancipitem , that is , that he saw the Scripture to be in this point , as in many others , intricate , and doubtfull : and therevpon ( belike ) accounted that he might bee the boulder to afford his patronage to this , when as hee thought that the Scripture would not bee against him therein . Out of the iudgement of others he chuseth out two severall considerations : one , that the olde and the new did not agree together ; the other , that such things as were obiected by those that were of the contrary minde might easily be answered . Ibid. For the former he saith , Videbam veteres interpretes doctissimos , à recentioribus dissidere ; and for the latter , Ibid. that he saw likewise , ea quae obijciuntur , facilè posse dilui , citra nostrae religionis injuriam : and so reasoning from these ( as I doe conceaue him ) out of the former , that it should be no new , nor absurd thinge for him neither , to dissent from others herein ; and out of the latter , that there were no danger of hurt to come thereby , when as , by it , our religion should be nothing impaired . Those reasons of his that doe stand only by the way of comparison , are of two sorts also : some , that stand in comparison of persons only ; others , that compare the matter in quaestion with others not vnlike decided already . The persons are of two sorts likewise : the Church or whole Body of the faithfull ; and the Bishop of Rome , then the supposed Head of the same in earth among vs . From the Church he draweth two reasons : one , of the authoritie of it , that Christ did giue it ; the other , of the good direction that it hath by the Spirit of Christ her husband . For the former he saith , Ibid. Videbam quanta sit authoritas Ecclesiae à Christo tributa , cui dederit claves regni coelorum ; and so , that she might well set it downe , by the authority to her committed : and for the latter , that hee accounted with himselfe , Ecclesiam habere sui sponsi Spiritum , neque posse non rectè statui , quod ad hominum salutem , illo authore statueretur ; Ibid. and so gathering thereby , that if shee should take such order , it must needs be well ordained . From the Pope , hee draweth other two reasons likewise : one , of a speciall good likelyhood , that he would be most willing to helpe in time of need : the other , of the abilitie or power that he conceaueth him to haue to doe good therein . Of the former of these he saith , Ibid. Videbam quàm esset ingens Romani Pontificis clementia , qui succurrat etiam iis qui apud inferos , citra periculum exitii aeterni , cruciarentur , thereon gathering , that seeing his compassion is so greate towardes those that are none of vs now , it cannot be , but that much rather he wil help those that are so much neerer vnto him Of his praesupposed power , he reasoneth likewise two severall waies : one waie , out of the generall consideration of the whole ; the other , out of a more speciall consideration of it , as it hath beene imploied , and what force it hath had in matters of much like nature to this . Of the former he saith , Ibid. Videbam hoc tribui Pontifici Romano , ut Evangelicam & Apostolicam doctrinam interpretetur , astringat , laxet , dispenset , & iuxta quosdam etiam abroget aliqua in parte : so gathering thereby , that seeing it is so commonly giuen to the Bishop of Rome , not only to interpret the holy Scripture , but also to enforce the same somewhat further , and to let it downe againe when hee thinketh good , or to remit some part of it , as also to dispense therewith , and ( in the iudgement of some ) even to abrogate some part of it also ; then need not he ( as I doe conceaue him ) be thought to importune him too much , that doth but commend this to his good consideration , & no further neither than himselfe shall thinke good to deale therein . In the latter hee doth not only set downe the ground of his reason : but himselfe also addeth ( more then before ) what it is that he gathereth out of the same . The ground of his reason therein is , Ibid. that he saw ; per Romanum Pontificem person as reddi inhabiles , quos neque natura , neque lex divina fecerat inhabiles : that is , that certaine persons were by the Bishop of Rome made vnable ( to marry ) whom neither nature , nor the law of God had made vnable . That which himselfe doth gather out of the same , is , that it seemeth to be eiusdem potestatis , hominis autoritate vetare ne coeat matrimonium ; & efficere , ut dirimatur matrimonium . That is , of like power that by mans authority mariage may bee prohibited to any , and to bring to passe , that when it is made , it be broken againe . Those other matters not vnlike to this , decided already , out of which he bringeth some reasons also , are first the allowance of divorce by men of great reckoning : then also the breaking of , both of espousals and mariage also , in divers cases . For the former of those hee saith , Videbam viros olim probatae doctrine , sanctimoniae que , Ibid. non fuisse deterritos Evangelij , Paulique verbis , quo minus admitterent divortium : and ( for further confirmation of their doing ) he addeth , videbam quaedam secus posse exponi , quam hactenus exposita sint . That is , that hee hath noted divers men in times past , of vndoubted learning and godlinesse , not to haue been terrified by the words of the Gospell , and of S. Paul , but that they haue ( sometimes ) admitted divorce : & that certaine places ( belike that seemed most against them ) might be otherwise expounded , then hitherto they haue beene . ( Which expositions if we may account them those , that himselfe in that Treatice bringeth in , then is it not vnworthy the marking , whether most of those that are of that minde , doe not since themselues also vrge them vnto vs , as the truth indeede , without any great examining of them , how they stand with other Scripture . ) For the former of the other two , espousals I meane , he saith that hee saw , ob professionem instituti humani , ob mutatum pallium , sponsum legitimum fraudari sua sponsa : that is , that for the profession of some ordinance of man , even for the changing of the attire , a man lawfully espoused or handfast , should be defrauded of his espoused wife . And for the latter , that he saw likewise in that age of his , matrimonium dirimi ob errorem personae & conditionis , etiam consummatum coitu : and , ob lapsum in haeresim , etiam illud dissolvi , de quo dubitari non poterat , quin verum esset matrimonium . That is , that he had seene likewise , marriage to be accounted void , for the error either of person or condition , although it were consummate before with copulation : and that , for falling into heresie , such marriage also was held as broken , which no body might doubt of , but that it was true marriage indeed . In all which ( these his last reasons I meane ) it seemeth that his inference is , that if so many waies men make them so bold with that holy ordinance , to alter and dispose thereof in such liberty , as in these cases they doe : them may no body thinke much with him , for no more but propounding of that , which he taketh to bee much better warranted , even by the doctrine , and plaine wordes of Christ himselfe . That vpon these his aforesaid reasons he thought good to propounde this matter to bee farther thought on by others , and that therevpon hee doth no more but propound it neither , may sufficiently appeare both in the words that he vseth withall : as namely , when a little before his reasons , and in the ende of handling the matter it selfe , he saith , Haec tamen paucis libuit delibare , quo doctis a● studiosis uberiorem cogitandi materiam praeberemus : and immediatly after , His rebus commota charitas Christiana , proposuit ijs qui me plus cernunt , dispicerent , si qua ratione sermo Evangelicus ac Pauli dispensari posset ad plurimorum sulutem , &c. And anon after , Quod si hoc quod opto , fieri non potest , certè illud potest statui , ne matrimonia praeter veterum omnium morem , praeter aequitatem naturalem tam facilè , ne dicātā temerè , coeant . That is , yet these few things I thought good to giue in as a taste , that I might giue occasion vnto the learned and studious , to thinke better therevpon : and , which followeth , that Christian charity being moved herewith , hath propounded thus much to those that doe see farther than I , to the end that they should consider , whether by any meanes that speech in the Gospell , and in S. Paul , might be dispensed , to the good or safety of manie . But if that which I wish may not be obtained , yet certainly there might bee order taken , that mariages shoulde not hence-forth be so lightly , and so rashly made , so far vnlik● to all former good vsage , yea and to natural equity it selfe . Sect. 7. Which things I haue more specially noted for two principall causes : one , concerning the validitie or force of the reasons he bringeth the other , how far he buildeth thereon . The force of the reasons the greater it is , the iuster cause was there then , & yet is , to helpe forward that motion so well as we can : the weaker they are , the lesse neede wee to account our selues vrged thereby , to follow the course that they may seeme to commende vnto vs . How far he buildeth theron would be marked likewise , because he doth proceed no farther thereon , but to make this motion only : whereon , if others since haue set an heavier building , by over-ruling that point as a manifest truth , that crept in but ( as it were ) two daies before , as a poore and a doubtful question , it seemeth to me , either that they haue more and greater reasons wherevpon they are gone so farre ; or els ( which I rather thinke ) that they haue raised more building thereon , than the foundation is able to beare .

7 What protestations they haue thought good to ioine therevnto , What protestations they vie withall . ( & belike to qualifie the hardnes of their iudgment therein ) is so much the more needfull to be considered , for that otherwise we might either charge them farther than iustly we may , or suffer our selues to be carried farther by them than we ought . Both which are ( so much as we may ) to be avoided ▪ the on● , for the duty that we owe vnto them ; the other , for the care that we ought to haue of our selues . In which although chiefly I meane to rest on Erasmus , also for that hee was ( so much as hee was ) our leader herein : yet shall it not be amisse , somwhat to heare some others also , especially one , that most of all hath advanced that perswasion in these our daies . In Erasmus ( we ●inde , some part of those his protestations to appertaine to that whole worke of his wherein his Treatice is of divorce , & marrying againe ( his Annotations on the New Testament ) and some part of them more properlie to belong to that very matter , that now we haue in question among vs . Of those that belong to that whole worke of his , I haue noted a couple : one , that sheweth how little he arrogateth vnto himselfe therein ; an other that doth shew likewise , what liberty hee leaveth vnto his Reader . For the former he saith , In praefat. pag. ulc . Nos ad utrumque juxta parati sumus , ut vel rationem reddamus si quid rectè monuimus , velingenuè confiteamur errorem sicubi lapsi deprehendimur . Homines sumus , & humani nihil alienum à nobis esse ducimus . That is , We are alike ready to both these , either to giue a reason of it , if any where we haue advised wel , or plainely and readily to acknowledge our error , if any where we be found so farre to haue slipped . For the latter he saith likewise ( after that hee craved but such indifferencie as is afforded to all offenders at the Barre generally , namely , that his booke may first be read , before it be condemned by any . ) Legat prius ac inspiciat , deinde si videatur , damnet , ac reijciat . That is , Ibid. Let a man first read it and looke into it , and then , if hee thinke good let him condemne it , and cast it from him . Of these that doe more properly belong to that very matter that is in question , I haue noted likewise a couple in the beginning of that his Treatice : & one other , towards the end . In those that he hath in the beginning first he protesteth his own good meaning therin , that he doth it but to enquire of the truth , and not to bee contentious therein : then after , he setteth good reasonable bounds for the better deciding of it . As touching the former , his words are these , In 1. Co● ▪ 7. pag. 491 Ut semel in hujus operis initio sum testatus , perpetuò testatum haberi par est , in toto opere me nus quam esse velle contentiosi dogmatis autorem ; tantùm juvandi studio monere studiosos : semper inconcusso , & illabefacto judicio sacrosanctae Ecclesiae ; et eorum quibus uberius donum eruditionis et sapientiae contigit à Christo : that is , As once in the beginning of this worke I did acknowledge , I thinke it meere to bee acknowledged still , that throughout the whole worke I wil never bee author of any contentious opinion , and that my meaning is but only to admonish the studious for their help : alwaies reseruing the judgement of the holy Church , and of those on whome Christ hath bestowed a better gift of learning and wisdome , altogether vntouched by me . As touching the latter he saith likewise a little after , Caeterum , si semper hoc bonis viris cordi fuit , Ibid. opinionem in melius commutare , & leges seu pharmaca convenit ad morborum habitum & rationem accommodare , consideremus an hic expediat idem fieri : & , si expedit , an liceat ut matrimonia quaedam dirimantur , non temere , sed gravibus de causis , neque per quoslibet , sed per Ecclesiae Praefectos , aut Iudices legitimos : & ita dirimantur vt liberum sit utrique cui velit iungi , aut alteri certè , qui divortio non dedit causam . that is , But if it ever pleased good men well , to change their opinion vnto the better , and if it be good to frame our Lawes even as medicines vnto the nature or maner of our diseases , let vs consider , whether in this also it be good so to doe : and if it be expedient , whether ( then ) it be lawfull or permitted vnto vs , that certaine marriages may be broken asunder againe not lightly , but when the cause is weightie , nor by any whomsoever but by the Governors in the Church , or other lawfull Iudges : and that those marriages may in such sort be broken asunder , that it may bee free for either party to marry againe where they thinke good , or at least for the one of them , the same that gaue no cause of divorce . That which he hath towards the end , is much like to the former of these , and of the same nature with it . For when he hath before protested , that he did propound this but to whet vp the studious to a further consideration of it , hee inferreth therevpon , Ibid. pag. 505. Nec vllo pacto iudicio maiorum ob haec praeire conamur , multo minus Ecclesiae Catholicae . that is , Neither doe we in any wise hereby desire , to prevent the iudgement of our betters , much lesse of the Catholike Church . Those others that I haue thought good to bring forth to be heard in this cause besides , are two : Peter Martyr ; and Beza . P. Martyr . Peter Martyr though he runne the selfe same course in effect , that Erasmus had before propounded and laid it open to those that would : yet both hee would haue the Magistrates leaue first obtained as wee saw before , & hauing then set downe a good peece of his minde before for that matter , in fiue whole Sections , in the end of the fift he addeth , In 1 Cor. 7. & 7. et in Loc. com . Sect. 56. p. 302. Haec à me sictraduntur , ut melius , ac sanius consilium perpetuò sim paratus , & audire , atque admittere . that is , These things are in such sort delivered by me , that I am ever ready , both to heare and to admit any better & sounder advise . Which words of his if wee restraine onely to that point that immediately goeth ( in that place ) before , both I should thinke that wee should doe him manifest wrong , and that his owne very wordes ( not speaking of one , but of more ) would much favour our conviction therin : and if we enlarge them vnto the whole , or to the drift of his opinion in all those points before delivered , then may we see that he was not ( as some others are ) so peremptory therein , but that he professeth that he would be ready so far to change , as at any time he should see any better . Beza is more resolute in it , and hath more largely handled that argument ; yet may we see , that he also doth something moderate himselfe therein : and that , both in his Epistle prefixed before the Booke that he wrote ; and afterward also , in a speciall point of the Treatice it selfe . In his Epistle it shall be good to consider , first what he saith for the matter it selfe : then , of his owne dealing therein . For the matter it selfe he saith , Opusc. vol. 2. pag. 3. that Nihil prohibet de istis quaeri & divers as eorum sententias audiri , quos apparet veritatis investigandae studio duci , modo publica authoritate receptis pertinaciter non obsistatur . that is , Nothing letteth , but that these things may be called in question , and the opinions of those be heard , who seeme to be led with a desire to search out the truth , so that no stubborne resistance be made to such things , as are by publike authority already receiued . Of his own dealing therein he saith likewise , both that he could not satisfy himselfe therein : and that his minde was not , any way to preiudice the iudgement of others . For as touching the former , his words be these , Neque verò ipse mihi in hoc argumento satisfeci : sed doctiorum theologorum studia mihi satis fuit commovisse . that is , Ibid. Neither could I in this argument satisfy my selfe : but it was enough for me , to haue stirred vp the studies of more learned divines . As touching the latter , he saith likewise , Ego , quid mihi de istiusmodi multis videatur , quasi vnus quispiam exposui , nec cuiquam praejudicium factum volui . that is , Ibid. pag. 4. What my mind is concerning many such things as these , I haue , as one of the rest , declared and would not that any should be prejudiced thereby . That which hee hath in a speciall point of the Treatice it selfe , is , that there handling the question , whether the innocent party bee bound in conscience vtterly to abandon his wife , or if shee repent , to take her againe , Sect. 8. though there he acknowledgeth that it is not his part to send them away doubtfull therein : yet he taketh hold of an other part of his function also ( non vt leges cuiquam praescribam ) that hee was not then to prescribe any lawes vnto them , De repud . & divort . pag. 114. & so may seeme thereby to acknowledge , that albeit he then declared his mind therein , yet meant he no otherwise , but to leaue them vnto the freedome of their own iudgement withall . Againe Dixi quid mihi hic videatur : suum cuique liberum iudicium esto , modò ex verbo Dei quisque sapiat . that is , I haue shewed what is my iudgement thereon : let every one be persuaded therein as himselfe thinketh good , so that he ground himselfe therein , on the word of God .

How far we may gather hereon : nothing at all to their disgrace ; but only to our own better instruction . 8 Now that we may more orderly gather what wee are to thinke of these resolutions , alleaging of reason , and protestations , so doubtfull , so limited , and so fensed speaches , and how far we are to take the advantage of them , and withall to shew , why I haue in this place presented a certaine of them vnto the view : I am here to admonish ; first that one way there is , wherein it may bee that some will take them , which in no wise is meant by me , but another there is , which willingly I doe acknowledge to bee my meaning indeed . That which is not meant by me , is , if any should so take them , as if I had alleaged them in the way of disgrace to those that wrote them : a thing of that nature , that neither might I iustly doe it : neither would I though so I might . I might not iustly doe it , because there were no cause so to doe . For the case being such as it is , they could write no more certainely , nor more boldly then they did so long as yet they did not espie how wrong they were , in some of the maine principles of it . So that in such case they are so far from the desert of iust reproofe , for not being resolute , but vsing great warines and limitation in all such speeches as thereof they deliver , that it rather deserueth right good commendations , that in a case so intricate , doubtfull & strange ( as they did take it ) they framed their speeches so sutable vnto it : that as those speeches of theirs were sufficient tokens to all , how hardly themselues tooke vpon them to goe so far as they did ; even so might they bee as good warnings to others , there to read with the better attention and judgement , & not so much to imbrace the opinion that such haue conceiued , as to examine and ponder the reasons , whereby they suffered themselues to be therevnto induced . And although it be expected at the hands of all that are to leade others , that they be resolute in that which they teach : yet if at any time the case be such , that iust occasion bee giuen to giue in their iudgement of such things as yet are not ( among the learned ) so fully decided , then is there no more at their hands expected , then to deliuer their minde accordingly . In a firme , plaine , ready , & beaten way , howsoeuer men are wont more freely to ride : yet if it be covered with snow , rough , or stony , or yeeld any semblance of quicksands or miers , although in such case there are founde sometimes , that then also will ride freely enough ; yet was it ever , and ever will bee accounted more wisedome , in al such cases to be more warie . Examples hereof we haue very many , wheresoever the Scriptures haue not so fully declared those thinges that neverthelesse wee thinke are enough decided by them ; as , at what time the Angels were made : or , when the matters are prophetical , and extend to a farther time then is conceived ; as , the manner of Antichrist and of his comming to the Fathers of old , and of the calling of the Iewes and Turks to the knowledge of Christ before the last daie , to vs now . Of which things ( and some others besides ) those that haue written ( even the best of them all ) may easily be found to haue divers ambiguous and timerous speeches : and yet notwithstanding are not therein to be hardly censured neither , for that ( as those matters are ) there was nothing more that iustly might be expected of them . And so to come to these others againe , as in right I might not seeke their disgrace thereby , as having no sufficient ground worke vnto it : so God forbid , that if I had , yet I shoulde at any time haue that meaning with me , being as they are , not only partakers of the selfesame Grace with vs ; but also such instruments to the advancement of the glorie of God , and so comfortable lights to all the faithful in these our daies , as that the Church of God hath seldome ( if at any time ) had , for those matters , a greater blessing . That other which is my meaning indeede , is , no more but to note , that seeing they are not , in that matter , more fullie resolved , there is no certainety ( nor any great good likelihood neither ) for any to ground themselues vpon , that gladly would take vp that opinion with them . If we had found them so resolute in it , that , without any doubting , and without referring themselues vnto those that might see farther therein , they had flatly & boldly pronounced , that it was the vndoubted word of God , though therein also ( in accepting of it ) we might haue beene deceived , as not looking vnto the matter it selfe , with our owne , but with other folkes eies : yet had that beene a more tollerable error a great deale , and more easie ( by many degrees ) to be excused , especially to those ▪ that in such cases are ( in many things ) to depend vpon others , either for that they are otherwise imploied , than that they may giue themselues to such reading as such matters require , or , if they may , yet haue they not that depth of iudgement , that such thinges require . But when as themselues , whome we are content to make our leaders therin , being in other things resolute inough , and as bould as Lyons , do not set downe their opinion in this , but with great warines , doubtfulnes & feare , with so many cautions & allegations , with such submissions and protestations ▪ it would be no final wonder to me ( but that I know , how inclinable to such things we are by nature ) not only that any should bee so loose as to enter that course , but also that any should so much as conceiue , that such kinde of speeches should be likely to yeeld any such ground , as whereon a man that were willing so to do , might bee bold to build , and to make no doubt but that he had his warrant with him . We know wel enough ( and in many other things strongly hold it against the adherents of the Church of Rome ) that we may do nothing at all but only that , for which wee haue some vndoubted warrant in the written word : and yet notwithstanding ( I will not say that I wote not how it commeth to passe for that it is by our own bad inclination ) wee are so farre bewitched in this that finding great staggering in those that are the strongest for it , & most forward in defence thereof , we neverthelesse conceiue , that therein we haue warrant enough . So easie a thing it is to bend those , that so handsomly crooke to such purpose already : & , in the freedome we haue in Christ so quickly to take holde , of an vnseasonable liberty of the flesh . But here we must take heed we forget not that is yet we doe not consider what it is that they bring but only , that whatsoever it be yet because them selues are no better resolved , therefore may no body be so bold as to build vpon them . We wil not yet deny , but that , for ought wee see yet , Sect. 9. the truth indeed may bee as they conceiue : but if themselues bee no better resolved , then though they haue the truth therein , yet because it is more then themselues doe knowe of , even that onely is enough for the time to stay vs , vntill wee see farther .

Of the places themselues . 9 That other part of that which themselues doe set downe for this matter , doth chiefly respect those places aforesaide , which they vse to bring in for that opinion of theirs : and partly the first foure places of them ; but then especially , the other two . For seeing themselues doe rest but little in the first foure of them , but yet very much in the other two we also may briefly dispatch those others , and follow them only in those wherein themselues do thinke that they haue their chiefest strength . Those therfore that belong to the first foure of them , are no more but these two : The first 4. of them . one , concerning the nature of those places themselues ; the other , as touching the gathering of them . Concerning the nature of those places themselues , it is no more but this , that , to see to , they do make much more against them ( for that they note such kinde of divorce with so great reproach ) than any way els they can make for them ; take them to the best advantage they can . As touching the other , that is , how these doe gather vpon them , it is no more but this , that from those places it is , that they gather some part of their weake conclusions , as elswhere in a fitter place is declared : which also is , for any thing that yet I haue found , the only benefit that to that opinion of theirs , they seeke to draw from these foure places . The two latter . Those that belong to the latter two only , are much like to the others : one of them , in like sort concerning the nature of those places themselues ; the other , not how weakely they gather on these , but how cleane they doe mistake them . The nature of those places is such , Sect. 10. as that although the text therein were such as they conceaue , yet even then also do they make but little for any divorce : the iudgement of the better sort of the learned being thereon , that neither Moses before , nor Malachie after , did simply allow it vnto them but only in respect , or to some purpose , namely , to avoid some further evill . But now , if they doe mistake them withall , so that the Text ( being better considered ) can neuer be found to yeeld any such sense , as hetherto they haue conceiued , nor any thing at all for the opinion that they haue taken , then must their case be so much the harder , or rather their credit , on this behalfe , so very much sunke , as that their whole iudgement therein , may well bee called in question for it .

10. This mistaking of theirs therefore being a matter of so speciall importance , How the places of Scripture were taken by them . it shall be good more specially to consider , first , whether they doe mistake them , or not ; then , if it fall out that so they doe , what we are to gather thereon , concerning the matter wee haue in hande . That they doe mistake them indeed , will soone appeare , if first we marke how they doe take them : and then examine that their taking of them , with such things as may be able to shew vs the truth therein . How they doe take them will best appeare by their owne speeches of that matter . First therefore to begin with Erasmus , By Erasmus when first he gaue forth his iudgement on them . that was so forward therein , it shal be good to marke how he mistooke it , not only when first he gaue forth his iudgement therein : but also , when afterward hee was so impugned for it , that thereby he might haue taken iust occasion to haue looked better vnto it . When first hee gaue forth his iudgement of it , Divortium , saith hee , ipfa lex palam indulget : that is , The law doth plainely allow of divorce . Againe , Lex permittat mari●is qualibet ex causa repudiare , modo dent libellum repudii : In Annot. in 1. Cor. 7. pag. 503. that is , That the law suffereth husbands for every cause to put away their wiues , so that they giue them a bil of divorcement . Againe , Viro permittit ▪ ob causam quamlibet , mutare vxorem . that is , He alloweth or suffereth the husband , to exchange his wife , for whatsoever cause he will . The same hee hath in so many other places besides ( or at least the effect thereof ) that it is evident , that it was not a slip in him against his own knowledge or wil : but his owne very iudgement , as he did then think that the Text it selfe would beare . As this one place more will sufficiently declare , wherein hee doth not only affirme it , as before , but also doth further reason vpon it . At mihi , saith he , non fit verisimile peccaturum fuisse Iudaeum si vxorem egregie soe leratam abiecisset , Ibid. p. 505. & alteram duxisset domum : quum id lex palam concederet , nihil addens , hoc datum duritiei cordis , praesertim cum ex sensu naturae , non posset fieri , quod nos interpretamur . Et si concessum est duritiei cordis , utique licet , quod concedit Deus : praesertim si nullo signo declaret eos peecare , qui permisso vtantur . that is , But it should not seeme likely to me that a Iew should sinne , who had cast away his wife being a very wicked woman , and married another , when as the law did plainely graunt it , not adding therevnto , that that was granted but for the hardnesse of their harts , especially when as , by naturall sense , that cannot be knowne , that we gather of it ( meaning , as I take it , that it was graunted but for the hardnesse of their hearts , which wee Christians knowe by Christ , but they could not knowe by naturall reason . ) And if it bee graunted vnto the hardnesse of their harts , yet it is lawfull that God hath graunted : at least , if by no signe he declare , that those doe offend which vse the libertie graunted vnto them . By these wee may see , that Erasmus , Erasmus . when he wrote that Treatice of his for divorce for adultery and marrying againe , did plainly take it , that Moses in that place of Deuteronomie , had expresly or in plaine words allowed husbands to put away their wiues from them vpon dislike , so that they gaue them bills of divorcement withall . When afterward hee was so impugned for it , When afterward he was impugned for it . that thereby hee might haue taken iust occasion to haue looked better vnto it , yet then also , I doe not finde that ever hee espyed his former error , but that still he continued in it . Of those that did reproue him for it , we finde that he doth complaine of divers , and defendeth his doings against them so well as he can , as against Natalis Bedda , and another whome he doth not name , but he giueth a by-name vnto him , Nat. Bedd● Tom. 9. p. 366. Ibid. pag. 775 . as him selfe thinketh good . Among all which ( for no doubt there were many more besides those ) it shall not bee amisse to consider somewhat more specially of his dealing about that matter , with one of them , who may serue as a patterne thereof with the rest : as also I make choice of him rather then of any other , for that he was our owne Countriman , and by Erasmus but vnthankfully vsed . It was one Master Edward Lee , at that time soiourning at Lovain for learning sake , and of so good towardnesse therein , Ed. Lee : In Apolog. sua Lovanii 4 Calend. Ian. 1519. that Erasmus himselfe when he came thither , sought his acquaintance , and imparted vnto him , that hauing set forth his annotations of the new Testament before , he was purposed now to set them forth againe , he craued his helpe to note vnto him whatsoever hee thought might bee amended . Which while M. Le did , and ( as those daies were ) in very good maner ( as it seemeth by his owne defense , in his Apologie in the front of his Booke , in divers of his Censures on Erasmus Annotations , and in his answere to a couple of Erasmus Epistles in the ende ) Erasmus shewed himselfe to bee so netled therewith , Sect. 8. that even that only doth much insinuate , that himselfe did now see , that in some things he had lost the advantage . Else would he never so much haue sought to shake him of with contempt as he did , In responsione ad Annotationes Ed. Leinovas ad annot 17. Tom. 9. pa. 221. charging him , that nondum vllum in professione Theologica gradum adeptus est , nec aliud quam artium liberalium septem professor , that is , that as yet he had taken no degree at all in Divinity , but only was a professor of the seaven liberall Sciences , or as wee comonly say , a Master of Art . As shortly after he giueth this frump withall , that whereas M. Lee had said , that he had left the study of those liberall Sciences , and had bid them farwell , eodem opinor tempore , saith he , quo dixit illis salve : that is even the selfe same time , I thinke , wherein first he bad them good-morrow : meaning thereby , that therein also he had profited nothing at all , as presently he saith more plainely ( if more plaine may bee ) that in those things that he had written against him , there was nullum vestigium honestae disciplina , that is , not so much as any one token of good learning in him : cleane contrary to that which every one may see , that shall read M. Lees writings against him . M. Lee himselfe doth also charge him with much other base dealing besides in that quarrel , and such as did not become the order it selfe , whereof they were both alike partakers . Vt caetera , In resp. ad Epistolas Erasmi fol. 140. saith he , omittam , quae non tam contemptim haberi oportuit , vel hujus Sacerdotii ratio fuerat habenda tibi , quo ne me Christum Domini , ipse etiam Domini , tam sordidè foedares . that is , Omitting other considerations , in respect whereof you should not haue had me in so deepe contempt , you ought to haue made some better accompt even on the order of Priesthood ( only , though there were nothing els besides ) than that you being annointed of the Lorde your selfe , Sect. 10. should so fowly bewray me an ( other such like ) Annointed of the Lord likewise . But for the quarrel that was betwixt them , I meddle not with it : but leaue them both to their best advantage therein . Only thus much I gather , that whereas Mr Le was of such towardnes then , that Erasmus himselfe desired his acquaintance for his learning sake , and his special helpe therein , and not many yeares after became Archbishop of Yorke besides , it seemeth to me , that some where or other ( and as likely in this as in any where els ) Erasmus did leese some speciall advantage to Master Le , and so had he found in this I perceiue if Master Le had taken the advantage of it , and had called his adversarie vnto the Originall . But Erasmus himselfe also being thus provoked , and much more than so , yet he neither maketh his recourse vnto the Original : which notwithstanding in this case had beene much better , than so to labour the disgrace of those , that so wel had occasioned him to take that course . And nowe not to trouble the Reader with the like sentences of others ( which notwithstanding I thought to haue done , & had provided them accordingly ) least so I might haue growne tedious therein , I will no more but note whom I haue noted besides so to haue missed , & the places where those misses of theirs are to bee found : namely Musculus , Musculu● . on the fift of Matthew , pag. 111. Peter Martyr , P. Martyr . in divers places , on the 1. Cor. 7. 7. and , as it is placed in his Common Places Sect. 52. and 66. pag. 301 , 3 , 5 , & 6. Calvine , Calvine . in his Com: on the Harm. of the Gospels , on Mat. 5.31 . and 19 , 7. Gualter , Gua●ter . on Marke 10 , & Malachie the 2. fol. 399.8 . Chemnicius in his second part of the Exam: Mart. Chennicius . of the councel of Trent . Sess. 8. Can. 7. pag. 286 , 8. Beza , Beza . in divers places of his Booke de repudijs & divortijs , among his Opusc. vol. 2. pag. 113 , 15 , & 17. Sect. 11. And last of all Steph. Szegedinus in his Tables of Common places . pag. 348.49 . Steph. Szegedinus . For that of Malachie , I haue not noted that Erasmus hath medled with it , but Musculus , Peter Martyr , Calvin and Gualter in the places before recited , and all others generally that are for divorce & marrying againe ( so many of them as yet are extant that I haue seene ) doe even so take it , after one and the selfe same manner .

That so taking them , they did mistake them 11 That in such sort taking those Texts , they doe ( it may wel be , and is most likely ) cleane mistake them , it will best appeare by the several consideration of either of them : first , that of Deuteronomy ; then , that other of Malachie also . For that of Deuteronomie , First that place of Deuteronomie . 24 : ● ▪ 4. first we haue certaine probabilities , that it was never intended there , to giue any licence of such Divorce : then also ( as I doe take it ) much other good proofe besides . Those probabilities that we haue , are some of them , out of the Text it selfe : and one besides , out of the practice of the godlier sort among them . Those that we haue out of the Text , are two : one , out of that place of Deuteronomie ; the other , out of the fift of Numbers . In that place of Deuteronomie we plainely see , a kinde of punishment to be cast on him that so had put away his wife , namely , that if shee had marryed another , hee then should never haue her againe : and , to be given in , in reason thereof , Per eum factū●st &c. Trem. Iunius . that thereby shee is defiled ; and that her defiling , in the iudgement of some , laid vnto his charge also . If then the selfe same Text doe not only something punish him for it , but also charge him with defiling of his wife besids , even only by that putting of her away at the first , it is most likely , that no such thing is in that place allowed . That other out of the first of Numbers , is that lawe of Iealousie , which ( being an harder course than this , Num. 5 ▪ 13 ▪ ●1. and a great deale more busie ; and a peculiar remedie ordained when a man hath his wife in suspition of adulterie , or when as it was so indeed , but without any witnes ; and not allowing the man to go any farther , but to hold himselfe content , if she , in such sort as there is set downe , should make her purgation ) doth every way , me thinke , insinuate , that then there was no so easie a way as this , for a man ( for lighter matters ) to be rid of his wife when he would , and the same to stand good by the word of God . P. Martyr . That which wee haue out of the practice of the better sort among them , is that same which the learned haue noted ( as before I haue partly touched ) that in al the Scripture we never read of anie of the better sort , that ever vsed the helpe of divorce : which notwithstanding , it is most likely , that many would haue done , if they had taken it , to haue beene so plainely , by God himselfe , permitted vnto them . That other good proofe that we haue besides , is the Originall or Hebrew Text and that by the iudgement of divers learned ; & some of those that were for this Divorce and marrying againe , but since haue amended the mistaking that they had of the Text. The proofe that we haue in the Original or Hebrew Text , and that by the iudgement of divers learned , is , that now it is found to be otherwise in the Hebrew , than our Translators , either old or new ( a few excepted ) of long haue borne vs in hand that it was : namely , that it is not , he shall write a bill of divorcement , or , let him write a bill of divorcement ; but only , that he putteth the case if so a man should doe , and not that it alloweth the same . And the learned that now haue mended this oversight of old that long hath stood as currant among vs , are these . First , Imprinted by Robert . Stephanus . 1557. to my knowledge Franciscus Vatablus the professor of the Hebrew tongue at Paris , F. Vatablus and after him Benedictus Arias Montanus a Spaniard , that had the chiefe oversight of the setting forth of that great Bible at the charges of the King of Spaine , Ar. Montanus . and last of all Immanuel Tremellius , Im. Tremel . and Franciscus Iunius together . Fra. Iunius . All which in their Translations haue very plainely amended the same : & declared withall , that in that place there is no mention at all , of any divorce allowed vnto them , if recourse bee had to the Hebrew it selfe . Those that were for divorce & marrying againe , and that first hauing erred in this Text that now we speake of haue since amended the same againe , are two , and those of speciall account among vs , as of good right they ought to be : M. Calvine , M. Calvine . the one ; and M. Beza likewise the other . As touching the former of them , whereas , setting forth his Commentaries on the Harmonie of the Gospels in the yeare 1555. he then was of opinion ( as before I haue noted , and is there to be seene of any ) that Moses had commanded , a Bill of divorce should in such case bee giuen to the wife : afterward , hauing further occasion to looke better vnto it , by gathering foure of the Bookes of Moses into an Harmonie also , which accordingly he did , and published it about eight yeares after , in the yeare 1563. he did then amend his former reading of the Text it selfe , and in his Commentarie therevpon did set downe his iudgement accordingly also . As , among other things of that nature , he commeth in with these words following . Quidam interpretes non legunt hos tres versus vno contextu , In Harm. in I● . Legis . p. 364. sed plenam sententiam esse volunt , vt maritus testetur se divortium facere cum vxore , non ob crimen , sed quid formae venustas eius libidini , non satisfaciat . Si quis tamen propiùs attendat , facile videbit , vnum esse duncaxat Legis caput , nempe , vbi quis vxorem repudiaverit , fas non esse iterum eam ducere si alteri nupserit . that is , Certaine interpreters ( among whome himselfe was one , a few yeares before ) do not read these three verses ( there be foure in all , & so doth himselfe ioine them ) in one period : but will haue one full sentence to bee , that the husband testifie , that he doth not divorce his wife for any crime , but because her beauty or favour did not content him . But if any do better mark it , hee shall plainely see that the law that there is set down , hath but one braunch only , which is , that when any hath once put away his wife , it should not be lawful for him to take her againe , if in the meane season shee had married another ( albeit the other were now dead , or had put her away likewise . ) Where also it is to be noted , that now he accounted it to bee verie plaine , for that hee saith , that a man that heedeth it , may plainely perceiue it ; and that so he insinuateth , that it was but want of heede taking that therein deceived many before , as yet also it doth , where it is not the better heeded . Yet divers then began to espie it , and in Vatablus his Bible of 1557. it was plainely noted , aboue fiue years , before that M. Calvine published this that now wee speake of . Master Beza , Mr Beza . for any thing that yet I haue found , is not so plaine herein , as is M. Calvine , yet hath he enough of this also , to content any reasonable man . For whereas in that Treatice of his , De repudiis & divortiis , which he published 1573. he sheweth himselfe divers times so to haue mistaken that place , as others before were wont to doe , and that so strongly , that out of the same hee reasoneth also , that it could not bee that a man was bound to forgiue his adulterous wife ( by that example of God obiected out of ●he 3. Chapter of Ieremie , Ib. pag. 115 and the first verse of it ) for that then it should follow , illos peccasse quilegem illam Mosis servarunt , cuius ibi facit mentionem Ieremias , quod absurdum est dicere , quum eam è contrario servari oportuerit : that is , that they should sinne which did not obserue that law of Moses , whereof mention is made Ier. 3.1 . which were absurd to say , when as , on the otherside , it was to bee obserued . ( which whence it cometh , was apparant enough , if it be tried by the rule which M. Calvine before set down ; and then so much the rather to bee condemned thereby , as we may plainely see , by the consideration of the time , that that wonted oversight of mistaking that place was espied , & noted so neere vnto him , sixteene yeares before that he did publish this booke of his : ) yet afterward ( when Benedictus Arias Montanus also had publikely noted that wonted oversight againe , Ben. Ar. Mont. two yeares before ) hee , in the yeare 1577 , in that booke of his which is intituled Lex Dei moralis , Lex Dei etc. Pag. 75. Fr. Vatab. Tremel . Iun. caeremonialis , politica , so setteth downe the Text it selfe , as Vatablus , and Arias had done before , and Tremellius and Iunius since ( and according as the Hebrew it selfe is ) saving that he maketh a full period at the ende of the first sentence , whereas there is none indeed , nor ought to be , till the ende of the fourth , which might easily bee the fault of his Printer . And so , by his owne reading now , it is no absurd thinge to say , that those of the Iewes sinned which then did put away their wiues ; neither was that law so to be kept , neither did Ieremie make mention of any such law of Moses , neither did Moses ever make it . Then the which , I thinke we neede no more for this matter . But if we doe , then himselfe also , even in that his Booke de repudiis & divortiis doth acknowledge withall , that eiusmodi divortia etsi lege civili tolerabantur , tamen in foro conscientiae nunquam licuerunt . Ib. pag. 115. that is , that such divorces , although they were tolerated by the Civill Law , yet in court of conscience they were never lawfull . Where we may note , that although it bee restrained only to such divorces ; yet now he graunteth , Sect. 12. that which he accounted the law of God before , is of no force in the court of conscience : a matter sufficient , being well considered , mainely to crosse the force of the other .

12 Concerning that other of Malachie , Then that ●ther pla●e of Malachy 2 : 16. we haue not so much for it , in respect of the words or letter of it : but yet somewhat more , if we goe to the meaning , as there it is applied against the people then . For as touching the words or letter of it , neither Vatablus , V. tab. Mont. nor Arias Montanus did for this matter swarne from the wonted reading : but then we haue , both the judgement of the Septuagint of old , and Tremellius & Iunius of late that doe . Septuag. Trem. un . Tom , 6 ▪ fol. 13● . The Septuagint read thus ( as Ierome himselfe doth set downe ; ) Si odio habens dimiseris eam , dicit Dominus Deus Israel , operiet impietas cogitationes tuas , dicit Dominus omnipotens . that is , If hating ( her ) thou shalt put her away , saith the Lord God of Israel : impiety shall cover thy thoughts , saith the Lord Almighty . By which reading of theirs wee may plainely see , that they giue not liberty vnto him that hateth his wife to put her away : but plainely shew , that the Lord misliketh it , if so he doe . But Tremellius and Iunius doe plainely alter the reading also , referring the hating that there is spoken of , vnto the Lord , that he doth hate al such putting away of their wiues . For whereas the common and wonted reading of the place is , If thou hatest her put her away saith the Lord God of Israel : their reading now is , Sibi odio esse dimissionem ait Iehova Deus Israelis . that is , That the Lord God of Israel saith , that he hateth such putting away . As touching the sense or meaning of this place notwithstanding the reading stand as it was wont , Siodio habeas dimitte &c , First Mr Calvine saith thereon , Hic rursus Prophet a exaggerat crimen illud , In Mal. 2● 16. pag 77● quod pro nihilo ducebant Sacerdotes , Sect. 13. dicit enim gravius eos peccare quàm si vxores repudiarent . Scimus tamen repudium nunquam fuisse permissum divinitus , proprie loquendo , nam etsi fuit impunitas sub Lege , non tamen fuit permissic that is , Here againe doth the Prophet exaggerate that crime , that the Priests did make so little account of , for he saith that they sinne more grevously , then if they had put their wiues away . But divorce we knowe was never permitted of God , if we speake properly . For although there was no punishment for it vnder the law : yet was it never permitted . And after againe , Haec igitur ratio est cur Propheta nunc dicat , Si odio habeas dimitte : non quod veniam concedat repudio , quemadmodum diximus : sed vt hac circumstantia crimen augeat . that is , This therefore is the reason why the Prophet doth now say , If thou hate ( her ) put her away ; not that he giueth them leaue to divorce , as before we said ; but that by this circumstance hee sheweth the fault to bee so much the greater . Which also is the iudgement of others . So in the former of these two places we finde , not only the Hebrew it selfe and divers of the learned ( of speciall account ) to shew that the place was cleane mistaken before : but also , some of the chiefe of those that are for divorce and marrying againe , in effect to acknowledge their former oversight therein . In the latter we haue , both those seaventie Interpreters of old ; & two of speciall account of late , to shew the very letter therein also to be mistaken : and , though it doe stand after the wonted manner of mistaking ; yet that the sense is such , as in no wise alloweth them so to doe , as the words doe seeme to leaue vnto them . How far this mistaking of theirs is to be vrged against them .

13 What we are to gather thereon , concerning the matter that we haue in hand , is now to be seene : a matter that may be in few words sufficiently opened ; but yet notwithstanding so much the meeter to haue a distinct place by it selfe , as it is good that it should appeare how farre it stretcheth , or what bounds they are we prescribe vnto it . For otherwise it might arise in the conceit of some to thinke , that my meaning is , out of the credite or learning of these that I haue brought in , to shew how farre tho●e that are for divorce and marrying againe , haue mistaken these places aforesaid , to conclude that those places must needs be so as these others haue now translated them ; or at least , that their opinion therein is the likelier of the two : and therefore that those that otherwise tooke them , were therein without question deceived ; or at least , of the two , most likeliest to be . And the truth is , that my selfe am so persuaded , as I haue already declared : & haue no doubt , but that therein I am not wrong . But yet that is not the thing that now herevpon I mean to infer , because I haue no need at all so far to vrge either their credite or learning therein . My purpose therefore is no more but this : to shew that such as think they haue warrant enough in the word of god to put away their wiues for adultery & to marry againe , for that so many of the learned ( & of the reformed Churches , as some do like rather to say , though in this there be no reformation at al ) are of the same iudgement likewise ; may neverthelesse finde hereby , that their warrant is not so sure , as they before had thought that it was . Vnto which ( so long as we go no father than so ) we haue no need so farre to vrge them ; but may wel enough content our selues with this , that those places are not so taken by all , but that there is , among the learned themselues , a manifest diversitie of iudgment therein : leaving the deciding , or the over-ruling of the question it selfe , to fall out vnto those that shal haue the better part in it ; and the desire of it , to those likewise that shal need it more than we . It is enough for vs , vnto the purpose that now we haue in hand , to be able to shew , that divers of the learned ( and those of good account likewise ) do not allow such help vnto them , as out of those places they thought that they had . Now , whether those that do allow it , or those that now withdraw it from them , are the righter , or neerer vnto the truth therein , that wil we not sticke to refer to a farther time to be farther decided ( if neede be ) among the learned themselues ▪ vrging it no farther at this present , but that it is not to be accounted an vndoubted truth , or a point out of question , that any liberty was at any time given , by the law of God , so easily to put away their wiues , as those places imported , as hitherto for the most part they were delivered vnto vs . For so wil it plainely enough fal out , that whereas the most of our learned that are for this kinde of divorce and marrying againe , doe much the rather , as I doe take it , incline therevnto vpon supposal that Moses first , & Malachie after , had allowed it for lesser causes vnto the Iewes ( so inferring , that then those words of Christ , that are of that matter , might wel inough be taken , as if Christs meaning therein had beene , that for adultery himselfe also did allow it vnto vs : ) now finding , that it is not certaine , that any such liberty , was at any time ; by any word of God granted to any , it is not vnlikely , but that themselues will be better advised of it , and rather search out some other meaning of those words of Christ , than to make him ( as els they must be faine to do ; and as after I trust to make it more plainely to appeare ) both the first and the last in all Scripture , that ever allowed any divorce and marrying againe , and the only man of al the Prophets that went before , & of al the Apostles that followed after , vpon whom not only that marrying againe , Sect. 14. but even divorce it selfe must stande ; especially , when as they know , and readily grant , that he came to vphold al the whole righteousnesse of the law of God , and to loose none ( though never so little ) to any one iot of fleshly liberty whatsoever .

14 As touching those other places of theirs , namely , Of those places that are for marying again that they also will help them litt●e . such as are for marrying againe ( wherein consisteth al the residue of the strength that they haue , for this conceived opinion of theirs ) they also are only two ▪ both of them in the New Testament , and the words of Christ himselfe : & neverthelesse such , as when they are wel examined , I beleeue wil helpe them but little neither . Which that wee may the more orderly finde , I hold it best , first to see what considerations we haue , that may induce vs to that perswasion then , to examine the places themselues , for the true sense and meaning of them . Those considerations that now I speake of which may wel induce vs so to think , that in these also they haue no sufficient groundworke of that their opinion , are especially two : one , takēout of the iudgement of others therein ; another , arising out of that which themselues haue set downe for that matter . That which is taken out of the iudgment of others , is , The iudgement of others against them that same that by other occasion before I touched , that the most part of men are against them herein : and yet haue those places as wel as they , and are as careful to leaue them vntouched ( even at the ful ) vnto the sense that they ought to haue . Who being as they are , both equall in learning ( for anie thing that yet we know to the contrary ) and more in number without comparison , may easilie induce those that stande indifferent ( so long as the others bring not better proofes to the contrary ) to doubt lesse danger in abiding with them , vnto that resolution that being tried by long experience , Sect. 15. is much more likely to be lesse faulty : than , so quickly to turne vnto others , to the imbracing of a latter iudgment , so lately ( to speake of ) sprung vp among vs , and so newly broached vnto vs . By which kinde of reasoning albeit no certaintie bee to be concluded : yet neither may the probability be wel neglected . A certaintie cannot be thereon concluded , because neither as yet is it to be taken as proved by vs , or granted by them ( for some there are , that so much as they may , do leane to the contrary ) that they haue the greater number against than : neither , if they had , were that any certaine proofe that they were wrong . Yet , on the other side , the probabilitie ( for both ) being so faire as it is , it leaveth so good a coniecture thereby , that such as take the contrary course , may finde themselues to be excluded from all good hope that they are right : at least , that it is not a thing out of question .

Their own defects such as wel may make their iudgement suspected . 15 That consideration that ariseth out of that which themselues haue set downe , is no more but this , that even their owne manner of handling this matter is such , as that divers defects appeare therein , both in weake reasoning : and in divers inconvenient speeches besides . As touching both which , before we come to exemplifie or to shewe wherein they do it , it shal not be amisse ( especially to put away such evil surmises , as otherwise might arise hereon ) more distinctly ( yet briefly ) to set it down , both how farre we may charge them with those defects : and how far we may thereby iustly conclude against them . As touching the former , we are not so farre to charge them , as though ( vpon the principles that they conceiue ) they had no arguments to be regarded , or that orderly did conclude ; nor that inconvenient speeches with them are so rife , as that therein only there is sufficient cause to condemne the matter it selfe : but that they do often vse such , Sect. 16. as are no good arguments indeed ; and that divers times they haue inconvenient speeches likewise . But yet by their patience ( now to take in the latter withal ) they haue both these so much and so often , that thereby they may iustly breed suspition in others ( even in as many as read with iudgment , & stand indifferent ) that they are somewhat partial therein , & are carried not a little with some private affection whatsoever : that in vsing so often so weake collections , they doe plainly insinuate , their store of stronger was not so great ; and that in adding such inconvenient speeches withall , others might iustly doubt , that then they were so far out of temper , as that they might overshoote themselues , even in that also that is in question .

16 Wherein these defects of theirs appeare , How weakly they reason , on the things here vnto appertaining ▪ even the same that are in question , & appertaine to the substance of them . is now to be seene : and first how weaklie oft times they reason ; then , what inconvenient speeches they haue besides . Those reasons of theirs that now I speake of , doe most of them depend either on the things herevnto appertaining : or , on the authoritie or testimonie of others concerning the same . The things herevnto appertaining , are either the selfesame that are in question : or else certaine others , of such a kinde , or so neere vnto them , that from them they draw certaine reasons to these likewise . Of the selfe same that are in question , there are two sorts : one , that is of the substance of them ; others , that are but accidentarie therevnto . That which is of the substance of them , is the nature both of adultery , & wedlock it selfe in this respect . Out of the consideration of which because they doe so vsually reason , therefore it shall bee good for vs to note , both what reasons they are , and of what force wee may take them to be . The reasons that thereon they bring are such as bind all vpon this , that the nature of Adulterie is such , as that it doth quite dissolue whatsoever band there was in marriage before : and that that was the cause , why Christ made his exception only of it . And so they reason , not only to take away an obiection that otherwise would bee strong against them : but also to expresse their owne opinion or iudgement therein . First to take away an obiection The obiection that otherwise would bee strong against them is that coniunction that God had put betwixt man and wife : wherevpon it is inferred by Christ , Mat. 19 : 6. Quod Deus conianxit homo ne separet ; that is , that which God hath coupled , let not man put asunder . For answer wherevnto , Erasmus first saith , that nullo negotio solvi potest . Hoc Deus coniunxit , quod rite coniungitur : 1 Cor. 7. p. 499. hoc Deus dirimit , quod rite dirimitur . that is , That doubt , saith he , may easily be loosed . For that , saith hee , did God ioine together , which was rightly ioined : and that doth God himselfe put asunder , which is well put asunder . And Musculus after , following the same , answereth , In Mat 5. pag. 114. that illi non rumpunt coniugii vinculum ; but that the adulteresse sua persidia iam ante adulterando ruperit : that is , that they , ( who in such case put away their wiues , ) doe not breake the band of marriage ; but that the adultresse by her disloialty in committing adultery brake it before . To expresse their owne opinion or iudgement therein , Then to expresse their owne meaning therein . Ibid. both these and others , doe otherwise set downe that same for the truth of their doctrine for that point , For first Erasmus saith ; ( Divortium ) Christus astringit ad vnam adulterii causam , non quoòd non sint alia flagitia adulterio sceleratiora : sed quòd adulterium tota ratione pugnet cum coniugio . Matrimonium è duobus vnum facit : eam copulam dissecat adulterium . Musculus likewise , being to shew for what cause marriage may be dissolued , In Mat. 5. p. 11● . saith , Vna causa est quam Deus ponit dicendo , Nisi causa stupri . Nam hoc crimine conjugalis fides dissoluitur . Againe , Excipit causam stupri , Pag. 113. significans tum licere &c. Quia , quod Deus conjunxerat , per adulterium dividit , mariti fidem obnoxiam sibi iam amplius non habet , &c. Nam nemo alterius improbitate , ius suum quod à Deo habet , &c. amittere debet . Againe , speaking of an adulterous wife Marito amplius non viuit , Pag. 114. P Martyr also : loc. c. m. clas. 2. c. 10 sec 71. ●n Ma● 5 : 31. In Mat. 19. sedei cui perfida & adultera adheret . Mr Calvine likewise , Meritò abijcitur mulier , que perfidè coniugium violauit : quia eius culpa , abrupto vinculo , libertas viro parta est . Againe , additur tamen exceptio , quia mulier scortando se quasi putridum membrum à viro rescindens , eum liberat . Gualter also , In Mar. 10. pag. 21. b. being of the same minde maketh his reason to be , for that the adulteresse coniugii vinculum perfidè dissolvit , or otherwise seeth not , but that adulteris & scortatoribus coniugii dignitas patrocinabitur , quod Deus vt istis vterentur , instituit . Last of all , Beza answering an argument , that so it might come to passe , In lib de Repud . & divor● . pag. 110 , 111. that one man should at once haue more wiues : Respondeo , saith he , in hoc argumento esse petitionem principii . Praesupponit enim id ipsum , de quo quaeritur : manere nempe vinculum matrimonij etiam post divortium . Concedo igitur vni viro non licere plures vxores habere : sed addo , vxorem esse des●sse , quae propter adulterium se à viro separavit . And anon after , Pag. 12. Coniugii vinculum abrupit , quisquis factus est scortationis membrum . And after that , Concludo igitur , Pag 113. adulterio abrumpi non tantum vsum , sed vinculum : quod nisi voluntate innocentis rursum coalescit , integram esse eidem innocenti , si continere non potest , novas nuptias inire . &c. And lastly , Convictus adulterii , Pag. 116. maritus esse desinit . The effect of all which , concerning the matter that now we speake of , is no more but this , that ( in the iudgement of all these ) by the adultery of either of the parties , the bond of matrimonie that was betwixt them , is now dissolued , and broken againe . Which if now we may a little examine ( notwithstanding that so great men haue so resolutely overruled the same already ) it seemeth much rather vnto me , Which iudgement of theirs is further examined , & the band of marriage further considered . that the band of marriage is of that nature , that it is not in the power of either of the parties , nor of both together so to breake it , that now it bee to stand as altogether broken betwixt them . For there are , if we mark , two sorts of bands wherewith they are bound the one to the other : one sort , that concerneth those parties themselues , that so doe ioine themselues together ; the other , that concerneth certaine others , that ioine with them in that action likewise . Those that concerne the parties themselues , are two : one , of the husband ; the other , of the wife . For though they both doe concurre in time , so neere as may bee : yet , both some little difference there is , such as it is ( the one going a little before , and the other following somewhat after ) and well they may bee severally considered , as distinct things in themselues ; as when ships doe grapple together , and not by the grapple of either of them , but when each of them doe fasten their grapple on other . Those others that ioine with than therein , are , God himselfe , and his vicegerents on earth among vs : both which doe ioine in that action with them ; and , when first they haue so tied them ( and that , with a several band for either ) then doe they tie them also with other bands besides , even with one severall band for either of them . 4. Bands . And so commeth it to passe , that every party that is marryed , is , by the vertue of that marriage , bound fast to the other in foure severall bands : one of his owne ; the second , of his yokefellow ; the third of the magistrate , or of the Government vnder which they liue ; and the last , of God , or of his holy ordinance . Wherevpon me thinketh that whatsoever it is , that may bee thought to bee of force to dissolue the band of matrimonie , had need to be such , as wherein the whole interest of all these parties , and of every of them , is to concur in full , and lawfull consent : or else , whatsoever is , or can be done , by either of those inferior parties , neither is it , neither can it be of such force as to dissolue the whole band , which was knit not only by themselues ( and by either of them , for their part severally ) but also by others that are their superiors , and whose leaue first they must haue . Or otherwise , that it were in effect no better , but as if one should reason affirmatiuely from the part to the whole : that seeing one of the bands is by one party broken ( and but so far neither as that party may ) therefore the whole band is broken betwixt them , and now as loose as ever they were . Which how vitious it is , we may ( as I take it ) much better perceiue in some other such like , wherein we are not as yet by preiudice so forestalled , nor our affections so blinded neither : in that band that is betwixt the Master & the servant . For though the servant doe behaue himselfe as il as may be , and directly against the nature of his service , either generally or specially in that which more properly is committed vnto him ; and whereby himselfe hath so far deserved vtterly to bee cast off : yet , if either the Master haue absolutely taken him into his service , and to doe for him without exception , & not only for better , but also for worse , and much rather if God doe require , that as yet he cast him not off , or if but the lawes doe not allow him so to doe , in all these cases we may see some bond of duty , so farre as yet remaining and standing in force betwixt them , as that it were hard for any to iustify , that after such a lewd part of the servant , now there were at all no band of that duty remaining betwixt them . And the lesse there is to be said against it , but that in such sort a man might so reason against divers coniunctions besides ( as of that which is betwixt Parents and children , and of that likewise that standeth betwixt the Prince and the Subiect ) the more heed should bee taken , that no such gap should be opened to any , as wherby the looser sort , when they should get their desire in this , should cast about to obtaine the like in other things also of greater consequence . In which respect I do so much the more marvell that Mr Calvine , so iudicious a man as he was , & being in so good a way vnto this consideration , as that time also he was , when he did set downe that iudgement of his , as before is declared : yet notwithstanding did not take the advantage or benefitof either of them , so as herein hee easily might . For in that place before recited , his words that goe immediatly before , are these : Sanctius est coniugij vinculum , quam vt hominum arbitrio vel potiùs libidine solvatur . Tamet si enim mutuo consensu sese conjungunt vir & vxor , Deus tamen nodo indissolabili eos astringit , ne postea liberum sit discedere . Additur tamen exceptio , Nisi obfornicationem . Merito enim abijcitur mulier , &c : that is , The bond of wedlocke is a thing more holy , than that it may bee dissolved when men themselues wil , or rather when their lust doth moue them vnto it . For although man and wife doe ioine themselues together with mutual consent : yet doth God ( farther ) tie them togither with a knot that cannot be loosed , that afterward they haue no liberty to part in sunder againe . And hitherto wel : but then he addeth , yet , saith he , an exception is added , Vnlesse it be for fornication . For the woman is iustly cast of who disloialy hath broken wedlocke , and so forth , as before . Wherein we see that he noted two distinct bonds in the parties themselues by mutuall consent , or that the man had bound himselfe to his wife , and the wife likewise to the man ; then also , that God ( aboue them both ) had likewise ioined them togither never to part : and yet notwithstanding in the end he alloweth the bond to be ( wholy ) broken by one party onlie , following therein the iudgement of others , and vpon perswasion , that such must be the meaning of those words of Christ , which afterward I trust to shew may rather haue some other meaning . Againe , put case that there were no band but one , even that alone wherewith the adulterous wife since , had before tied her selfe to her husband . Even in this case also me thinke it were harde for any to holde , that such lewdnes of hers , had altogether broken whatsoever band of mariage there was betwixt them : for that in such case it is so generally held by al , that whatsoever lands the wife brought with her , they stil are the husbands , even by the vertue of that bond that was betwixt them . Whereas otherwise when the bond is dissolved by death indeed , them ( if he haue no farther interest ) he is to part with them likewise . So in such case the bond may in some sense bee accounted to be broken indeed but rather , in respect of divers benefits that by her marriage shee might otherwise claime , than that the bond in it selfe should stand as broken , vnto them both generally , or to set them as loose , or as free to marrie againe , as they were before . And so doth Erasmus himselfe afterward interpret one of those his speeches of that kinde . Nat. Bedda For when he is reproved by Natalis Bedda for that he said , I am vxor esse desijt , quae se miscuit alteri viro , that is , Shee doth now cease to be a wife , that hath committed adultery with another , his answere is this , Supputatione● Beddae . 22. Agnoscebat vulgatissimum tropum Bedda , sed captabat ansam calumniandi . Sic filium esse negamus , Tom 9. pag 472. qui degenerat à paternis moribus , qui meruit abdicari , & tamen manet naturae vinculum . Sic episcopum esse negamus , qui indignus est hoc nomine , & tamen manet consecratio . Sic Christianum esse negamus qui moribus est impijs , & tamen non tollitur baptismus . Ita mihi dicta est vxor esse desijsse , quae se fecisset indignam vxoris nomine : that is , Bedda himselfe woulde not haue denied , but that we vse so to speake , but hee desired to picke out some occasion of slaunder . So do we deny him to be a son , that doth degenerate from his fathers waies , who hath deserved to be cast of : and yet the bond of nature remaineth . So do we deny him to be a Bishop , who is vnworthie of that name : and yet his consecration abideth . So do we denie him to be a Christian , that is of a wicked behaviour : & yet is not his Baptisme abolished . In such sense did I saie that shee ceased now to be a wife , who ( by her own lewd demeanour ) had made her selfe vnworthie to be so taken . And therevpon bringing somewhat such like , both out of Chrysostome , and out of Ierome , he concludeth : ut igitur est vir non vir , vxor non vxor , ita est conjugium non conjugium : that is , As therefore a man is not a man , a wife not a wife , so is marriage no marriage . Which interpretation of his owne words though himselfe , by that occasion , did afterward so plainly giue , yet others that followed him ( with out any stop ) in that manner of speaking , did frame their iudgement also thereafter , and so gaue in their resolution , and not after this latter qualification of his : a thing , in my iudgement , vnto the purpose that now we are in , right worthy the marking . And thus for them all . One thing more in one of them there is , that needeth to bee warily taken , or else may easily breede a further error : namely , that Erasmus by those words of his , may seeme not to allow , the ioining together of man and wife , to be of God , but only when it is orderly done . Sect. 17. For out of it there might be a gap opened for men , to reason shrewdly for the dissoluing not only of marriage , and but for adultery : but also of all other societies , and subiections , almost ; and for lesse trespasses , and lighter indignities , then adultery also . So that , for this first argument of theirs , that , if here ether partie commit adultery , then is there no further any band of wedlocke standing betwixt them , I trust it appeareth , that it is not so cleere , but that as yet some question may be conceiued of it .

17 Those that are but accidentary therevnto , How weakly they reason in suck things as are but accidentary . are partly some abuses going before : but especially , divers inconveniences following after . The abuses going before are such as are already touched among the former reasons : namely , whensoever marriages are , either one way or other , so disorderly made , Sect. 7. Vpon abuses as that thereby occasion is giuen of so deep discontentment , that to require the band of wedlock thereon to be broken , may seeme to be a iust request . And disorderly may mariage be made , when as it is made betwixt such , as in whom there can be no sound election at all , as in children and fooles : or betwixt those , that , though they bee such as might soundly chuse , yet notwithstanding do so plainely bewray themselues to be carried away with ambition , covetousnesse , or inordinat lust , that thereby they make it cleere , that therein they follow no sound advise . In which cases , and in such like , it is very true , that great disorder is committed , and that the same is ri●e amongst vs . But yet if Erasmus , as before I noted , or any other would thereon conclude , that in reason some ready way should be had among vs for divorce and marrying againe , for the better amendment of those abuses , or that the Apostle himselfe were not vnlikely to beare In 1. Cor. 7. pag. 504. with vs further therein , then now wee will allow that hee doth : this were no doubt but a weake collection , and in no wise to stand for any sound reason to vrge vs vnto it . The inconveniences that follow after , are most of them noted to be in the parties themselues that are so vnequally knit together : Vpon inconveniences . but one , that concerneth others also . Those that are noted to bee in the parties themselues , are of two sorts : some , that doe concerne them both indifferently ; others , that concerne but the innocent or faultlesse person only . Those that doe concerne both , are all such evils , as vpon such marriages are wont to vex both the parties so ioined together , which indeed are many and greate . Of which Erasmus Videmus autem , Ibid 492. saith he , tot hominum millia infoelici coniugio sibi cohaerere cum exitio vtriusque : qui fortasse disiuncti servari possent . that is , That we see many thousands that cleaue together in their vnlucky wedlock to the destruction of them both : who , it may be , if they were sundred againe , might so be saued . And therevpon he inferreth , that if it might be done citra iniuriam divini praecepti , that is , without any breach of Gods commandement , then were it at least to bee wished : and his reason is , because it is Apostolicae pietatis , omnium saluti quantum licet consulere , & infirmis etiam Ecclesiae membris sua cura succurrere . that is , appertaining vnto Apostolike piety , so much as may be to endeavour the salvation of all , and especially to be helping vnto the weake members of the Church . Those that concerne the innocent parties , are such as more specially haunt them . For whome it is , that elsewhere he reasoneth , that tales saepe existunt causae , vt crudele videatu● non succurrere periclitanti : Ibid. p. 496. that is , that oftimes there are so iust causes , that it may seeme to bee no lesse then plaine cruelty , not to helpe one that is in so manifest danger . Wherevnto the more to moue vs , he addeth , Christus non gravatur ob vnam oviculam lustratis omnibus obambulare , quam humeris reducat : & nos gravabimur experiri , si qua multis pereuntibus succurri possit , praesertim quum Christus salutis sit author , & humanae leges non aliter valere debeant , nisi quatenus ad salutem conducunt hominum ? that is , Christ thinketh not much , for one sheepe only , to goe vp and downe , every where seeking , that hauing found it , he may bring it home againe , even on his shoulders ; and shall we thinke much to assay , whether any way we may be able to helpe those that are ready to perish : especially , when as Christ is the author of safety , and mens lawes should bee of no further force , but so far as they tend to the good of men ? And a little before , somewhat more plainely , Ibid. p. 495. Iam nemo poterit inficiari , saith hee , leges Christi multo aequissimas esse &c. Wherevpon he inferreth , An igitur aequum videtur vt maritus cum vxore flagitiis operta , quibus nec causam dedit , nec mederi possit , cogatur vivere , cum qua vivere non sit vivere : aut si divertat , compellatur omnem aetatem orbus , destitutus , ac velut eviratus degere ? that is , Now there is no body that can deny but that the lawes of Christ are most vpright &c. But then , may this be accounted to stand with any equity or right , that the husband should be compelled to liue with a woman that is so marvelous ill , when as he never gaue any iust cause of that her lewdnesse , neither ever was able to make her better , with whome to liue is to be accounted no life at all : or if he leaue her , that then hee should be compelled all his life long to liue out of hope of propagation , without his helpe , and as it were to be turned out even of his very manhood it selfe ? Beza likewise , if the woman after divers pardons doe yet offend againe , Derepu● . & divor● . pag. 113. in such case quid iniquius , saith he , quam innocentis , quivratur netum quidem rationem habere ? that is , What is more vniust , then even thén also not to haue anie care of the innocent partie ? That inconvenience that concerneth others also , Ibid. is in like sort noted by Beza : that if divorce for adulterie & mariage againe were so far restrained , it would make both harlots more bolde & ready to offend ; & those that had the wrong , quietly to put it vp , and not to seeke the punishment of it . Now , of what force these reasons are , may soone be espied of any that will a little marke them : both that which standeth vpon the abuses going before ; and those others that stand vpon the inconveniences that follow after . For as touching that which standeth vpon the abuses going before , as I haue noted so much already , that if so we should vse it , it would be but a weake reason to vrge any to be of that opinion : so in it selfe it is cleere indeed , that the abuses themselues were to bee amended , and by force of good lawes , or by good government to be taken away ; and that no such liberty is to bee graunted for redresse thereof , as may not stand by vndoubted warrant of the word of God . So that , if they suppose this to be such which now they do vrge , them though they do require no more then iustly they may generally ; yet therein they mis●e , that first they take such holde of this liberty , before they haue found it to be , by the word of God allowed vnto them . The like may be said of the first sort of inconveniences also , such as concerne both the parties indifferently : and of the last likewise , which were such as concerned others withal . But for the middle fort , such as concerne the innocent parties ( which seeme to bee the strongest of all ) although it cannot be denied , but that their case is hard and much to be pittied withall : yet , as themselues do grant that they cast no further to helpe them , then it may stand with the written worde ( and so are therein , Sect. 18. but only so weake , as in the other ) so is it further to be considered , that even those inconveniences of which they would so gladly ease the innocent parties , may be either so iust chasticements , or so needfull exercises for them , that we are not so much to cast , how to ease them therein ( by taking of that burthen from them ) as to incourage them , patiently to beare those crosses of theirs , and to teach them , that it is their duties so to do . So , for these reasons we are to suspend our iudgements awhile , vntil we see these two things : first that such liberty ( of divorce for adultery , and marrying againe ) doth vndoubtedly stand with the word of God ; then , that those other inconveniences ( as they are called ) are no such things as of duty should be sustained . Otherwise it is very cleere , that these reasons also doe nothing hold .

18 Those other things that are of a kind , How weakly they reason , vpon other things whence they draw reasons to this . or so neere vnto these , as that out of them they draw certaine reasons for these likewise , are divers : some of them such , as from which they reason , as from the like ; and some others such againe , as from which they reason , as from the lesse vnto the greater . Those that are such , as from which they reason as from the like , As from the like . are most of them taken out of the opinions or practise of men : but some of them also , out of the word of God it selfe . Of the former sort are those , whereof Erasmus bringeth reasonable good store : as namely , that the opinion of Iohannes Andreae is , In 1. Cor. 7. pag. 494. matrimonium , antequam intercesserit copula , posse dirimi , non solum ob professionem vitae monasticae , verum etiam sola Romani ; pontificis authoritate : that is , that espousals , before the parties haue laine togither , may bee dissolved againe , not only for the profession of the monastical life , but also , even by the authoritie of the Bishop of Rome alone , without any thing els . Ibid . Againe , out of Hostiensis , Augustinus , and Pope Lion , quod lapsus in haeresim dirimat matrimonium , etiam consummatum : & ita dirimat , ut jus sit ei qui perstiterit in fide , alteri jungi : that is , that to fal into heresie , dissolveth matrimonie , even consummate also : and dissolveth it so cleane , that it is lawful for the party that abideth in the faith , to marrie an other . Thirdly , that Zacharias the Pope , dirimat matrimonium ob rem habitam cum sorore vxoris : Ibid. that is , doth break of the bond of marriage , if the husband hath had to do with his wiues sister : and farther granteth leaue to the wife , if she did not consent , to marrie againe . Lastly ( so farre as I thinke needful to alleadge at this present ) that Hostiensis making a question , an Ecclesia possit hodie statuere , Ibid. p. 495. ut altero fidelium prolapso in haeresim , possit alter conjugum transire ad nova vota , definit posse : that is , that setting the question , whether the Church may at this day take order , that if one of the parties that are married fal into heresie , then may the other marrie againe , hee resolveth , that the Church may so do . And then , having shewed by those and such like , what opinions there haue been , not vnlike ( as he taketh it ) in matters of marriage , to that which he moveth , he is bold to goe vnto others also that are farther of : Page . 496. as that the Apostles , to pacifie the Iewes , tooke order with the Gentiles , for certaine of those ceremonies to be observed of the Christians in Antioche ; that the Bish: of Rome maketh other Bishops than the Apostle alloweth of ; & that the Church hath of late ( to speak of ) determined of divers matters , that were left at more libertie before , as Transubstantiation , the proceeding of the holy Ghost from the Sonne also , the Conception of the blessed Virgin , Pag. 497. and that the holy Ghost is of the same substance with the Father and the Sonne . Al which he alleageth to this ende , to shew that it is no new thing in the Church of God , as they see occasions to arise , so to take farther order in divers matters , than by those had been taken that were before them : and so would insinuate , that in that matter also they might do well to take such order as he commended , if so be that the word of God would beare it , as he was perswaded it would . Of the latter divers particulars are likewise alleaged , out of that same part of the Sermon of Christ in the Mountaine ( wherein also we haue the first speech that Christ did vtter concerning this matter ) out of which both he , & some others besides , doe reason for the opinion they hold in the matter that now we speake of : both , of the liberty that our selues do take in other such like speeches of Christ ; and of the perfection of those things that Christ doth there commend vnto vs . Concerning the liberty that ourselues doe take in other such like speeches of Christ , he saith , that whereas he forbiddeth vs to sweare , to be angry , to reproach , to presume to come with our offering to God before that we are at one with our brother , to go to law , to requite displeasures , & to resist evill , and doth farther command vs to loue our enemies , to deserue wel of them that deserue ill of vs , and to pray for them that curse vs , first saith , quum eodem in loco plura doceat , quae purè germaneque Christianis digna sunt , Ib. pag. 498. cur in ceteris omnibus recipimus interpretationem , in uno divortio tam rigidi sumus , ut magis etiam astringamus verba Christi : that is , When as in the same place he teacheth many things which simply and plainly concerne the dutie of Christians , why do we in al things else admit of some interpretation , and yet are so crabbed in this one point of Divorce , that we do even farther restaine those words of Christ ? Concerning the perfection of those things that Christ doth there commend vnto vs , reasoning otherwise , on it than others do , he saith likewise , Christus haec locutus est , Pag. 499. non turbis , sed discipulis , idque in monte , depingens purissimam illam sui corporis partem quam appellat regnum coelorum cui nullis sit opus legibus : that is , Christ spake these things not to the multitude , but to his Disciples , & that in the mount , painting forth that most pure part of his bodie which he calleth the kingdome of heaven , wherevnto there wil bee no need of lawes . And by & by after , Pone talem populum qualem Christus optat , nec repudio fuerit opus , nec jurejurando . Quod si ob infirmos quos in tanto numero plurimos habet Etclesia , nemo vetatur legibus jus suum persequi ; nemo vetatur vim à capite repellere ; nemo vetatur jurare modò ob rem , & ne pejeret ; nemo cogitur bene mereri de male merentibus : cur vnum hoc de divortio promiscue exigimus ab omnibus ? That is , Admit such a people as Christ wisheth , and there shall bee no neede either of Divorce , or of swearing But if for the weake , whome the Church hath in so greate abundance , no body is forbidden to seeke his right by law ; no body is forbidden to defende himselfe from violence ; no body is forbidden to sweare , so there be cause , and that he forsweare not ; no man is compelled to deserue wel of those that deserue ill of him : why do we exact this matter of divorce so generally of all ? Others there be , that because Christ taught such perfection there , do therevpon gather , that if a man put away his wife for adultery , and marrie another it may not in any wise be called in question , for that it is allowed there , where things of so great perfection are taught . Those that are as from the lesse vnto the greater , A● from the lesse vnto the greater are such as these . Because that Chrysostome giveth in the reason why the Iew is suffered to put away his wife , ne invisam occidat , that is , least that vpon his hatred of her he also slay her , therevpon hee reasoneth , Annot. in 1. Cor. 7. pag. 502. Itáne prodesse debet apud Iudaeos flagitiosa sua malitia , & apud nos non proderit marito sua innocentia ? That is , Shal the Iew haue that benefit of that wicked malice of his , and shall not an husband among vs haue like benefit out of his vndefiled and honest dealing ? The like againe ( and one straine farther ) a little after , Saltem hoc apud nos detur infoelici innocentiae , Ib. pag. 505 quod apud Iudaeos datum est perversae maritorum acerbitati , quod Paulus indulget vidius intem●perantibus , ne quid admittant sceleratius . that is , At least , let that be graunted that we also may haue our miserable innocency so farre releiued , as the Iews had their perverse crabbednes borne with , and so far as S. Paul himselfe bearethwith intemperate widdowes , least they commit some further evill . Of what force these reasons of his are if now we examine , first as touching the opinion of those others ( for such like matters as he presupposeth ) that he brought in , the reason is sufficient to stop the mouths of those that so hold : but not to establish that point of doctrine it selfe . That the Apostles themselues , and the godly Fathers after , determined more plainely of divers things , then those that went before them had done , they had the word of God for them therein , and then not to bee reproued by any : but their doing therein may be no argument to moue vs to determine of this , but only so farre ( which appeareth not yet ) as we may account , that we haue the word of God to beare vs out in it . But whereas he shuffleth in ( among the rest ) divers things that they determined & did against the word of God , we ought to be so much the more wary in suffering our selues to be led thereby , whenas the reason is of that nature , as buildeth on falshood , as well as on truth . As for the liberty that we take in those speeches of Christ , we take none ( in any doctrine that thereof wee hold ) but such as standeth by good warrant of the word of God in other places , and then can that be no sufficient reason to moue vs , to do the like in this , for which ( as yet ) we finde in the word no warrant at all . And , though much be to be attributed vnto him : yet in this it may be doubted , that himselfe vnderstood not those places ; else that never he would haue so reasoned on them . The perfection that Christ might seeme thereby , to commend vnto vs , was not to that ende so laid open by him to shew in how many things wee must be spared for our weakenesse sake ; but plainely to shew vs , how wee ought to endeavor our selues to walke in that holy calling : and then doth it leese the force of the reason for which he brought it . Neither doth Christ therein teach vs so absolute perfection in those points , but that some others also there are , of an higher degree then those , of which he speaketh no thing at all . As in his first example of doing murther , though hee forbid divers other braunches of that evil roote , yet neither doth he recite but a very few of them ( to speake of ) in comparison of the rest : neither doth hee speake any thing of the contrary vertues , or great care that we ought to haue of the safety and good estate of others , which notwithstanding are by the commandement also required . And so likewise in all the rest . So his purpose was not there to teach all perfection ; but to giue them to vnderstand , that he was so far from setting them loose from that strict rule of life which the law prescribed vnto them , that he did require much more of them by vertue thereof , than they did thinke they were bound vnto : and that doth hee content himselfe briefly to shew , by those few examples . In which sense if we take it , then shall we soone espy , Sect. 19. how weake also that reason is of those others . Those that are taken , as from the lesse to the greater , carry their owne weaknesse with them so plaine , that no body need ( as I doe take it ) any further to shew it : being able to shew , if need were , that one of them hath such a wem or gawl in it besides ( that censure of his , of those his widdowes ) that there is no reason why it should be ( in this light that now wee haue ) of credit with any .

19 The authority or testimonie of others , How weakly they reason from the authority of others ▪ & first of God whereon certaine of their reasons rely , is either of God : or else of men . Of those that rely on the authority or testimony of God , that is , vpon the written word , they haue two sorts of reasons that are but weake : one sort , by mistaking of the Text it selfe ; an other , by gathering amisse thereon . First by mistaking the Text. Mistaking of the Text is ( in this matter ) a common slip almost with them all : and then , if they ground any reasons thereon , needs must they be of smale importance . And first , Erasmus hauing conceaved , as we saw before , Erasmu● . that the law did plainely allow the husband to put away his adulterous wife ( if she were very bad therein : for so hee limiteth his iudgement thereof ) he vrgeth further ( as in that place also was declared ) that it is not added there ( fuisse ) hoc datum duritiae cordis , Annot. in 1. Cor. 7. pag. 505. praesertim quum ex sensu naturae non possit sciri quod nos interpretamur ▪ that is , that it was graunted for the hardnesse of their harts , especially when as that which we doe gather thereon ( meaning as I take it , that which we haue learned of Christ , that it was but for the hardnes of their harts ) cannot be gathered by sence or nature . And immediatly he addeth further , Et si concessum est duritiae cordis , utique licet , quod concedit Deus : praesertim si nullo signo declaret eos peccare , qui permisso vtantur . that is , And if it be graunted but for the hardnesse of their harts ; yet is that lawfull , that God hath graunted : especially if hee doe no way declare that those doe offend that vse the liberty that is permitted . In which notwithstanding hee doth not so rest , but that he taketh hold of an other help withall , adding therevnto as followeth ▪ Verum haec utcunque habeant , ita conceditur , ut tamen impunt sit marito duxisse quam velit , nec vetantur utcunque repudiatae nubere . Inter dum enim hoc licere dicitur , quod Lex non punit : that is , But howsoever these things be , it is so far granted , that there is no punishment for the husband that ( in such case ) marrieth ( another ) whom he will , neither are these that are divorced howsoever , forbidden to marry againe ( it may bee notwithstanding his meaning herein , that men are not forbidden to marry such as are any way divorced ; but the other I rather thinke to be his meaning . Then he proceedeth ) For sometimes that is said to be lawfull , which the Law doth not punish . And so doth he reason before likewise vpon that supposall of his , Ib. pag. 499 that such a liberty was by Moses graunted vnto them . Cur , quum idem si● morbus , non idem admovetur remedium ? that is , What reason is there that , when we need that helpe as much as they it should not be graunted to vs as much as to them ? Musculus likewise in such sort mistaking it , doth neverthelesse build somewhat vpon it . Moses , ●● Mat. 19. saith he , permiseret libellum repudit Judaeis : ex hoc permissu passiu● repudiabaentur vxore● , that is , Moses had permitted a bil of divorcement vnto the Iewes : by the means of that permission of his , it grew to be a common thing among them , for husbands to divorce their wiues from them . And so mistaking another besides , neverthelesse he maketh it the chiefe part of the ground of his opinion , that there is no divorce , but where the parties may marry againe . For hauing that point in hand , that in the Church there is no other divorce by law allowed , Ib. pag. 11 . but that uterque maneat incōingatus , aut reconcilientur , that is , that each party abide vnmaried or bee reconciled , hee inferreth , that Christ spake de nullo ficto , sed vero divortio , per quod potestas dabatur denuo cum alia contrahendi conjugium , &c. Nullum enim aliud divortium noverant Iudaei , &c: licuisse autem dimissae alteri nubere , vel hoc testimonij sufficiat , quòd sacerdoti praecipitur in lege , ne dimissam ducat : quae lex supervacanea esset , sifas non esset repudiatae denuo nubere : that is , of no counterfet , but of the true divorce , by which power was given to marry againe with another . For the Jewes knew no other divorce . And that it was lawfull for her that was divorced to marrie againe , this one testimony onlie may be sufficient , that commandement was given in the Law , that a Priest might not marrie a divorced woman which law had beene superfluous , if it had not beene lawfull for a woman divorced to marrie againe . Which also ( among others ) is the collection of Kemnitius himselfe , for the lawfulnes of this libertie of Divorce and marrying againe , Exam. par. 2. in Sam. 7. pag. 285. against a contrary determination set downe thereof by the Councel of Trent a litle before . But hereof this little taste may be sufficient , for that the chiefe part of the groundworke of their opinion doth rest thereon ( for that which they haue in the Olde Testament to build vpon : ) which was a great part of the inducement that led them vnto it . Concerning which , & al such like , it is cleere inough in it selfe , that mistaking the Text whereon they grounded , the opinion that they conceiue thereon must needs bee but weake , and needeth nothing els to discover the weaknes of it , but only to shewe that they mistake the Text it selfe . Sense of nature aperilous giud herein . But in Erasmus we haue some things else to note besides . First that in these things he rested somewhat on the sense of nature : as perilous a guide in the matters that now we speake of , as ( of those that are of some credit ) a man could lightly otherwise haue chosen . For being by nature so much given as we are to the lusts of the flesh ( and to haue variety therein ) and to be avenged of such displeasures as are done vnto vs ( especially such , as touch vs so neere , as now we speake of ) wee are not to looke for any other , but that we may be as easily blinded in this , if we leane to our owne iudgement therein , as in any thing else that can lightly befal vs . So that , in this especiallie , he should not haue rested anie thing at all on the sense of nature , but haue fought some better guid , whom he might more safely haue followed . Then also , how readily he taketh hold on that permission , even onlie for that it was permitted ( not regarding how farre , not howe ) though himselfe doe finde none other , but that it was only for the hardnes of their hearts : a sufficient burn ; to haue discredited the vse of that libertie to all that are godly , or that haue any reasonable care , even of their honestie before men . And yet whereas he doth so readily take such hold thereon , it may seeme to argue , that his store otherwise is but weake . Lastly , that after a sort abandoning these , if they should not be thought meete to serue , he taketh hold of an other almost as weake : namelie , that because there was no punishment set down for it in the Policie of Moses , therfore it was after a sort , or in some sense permitted vnto them . And yet is it sufficiently knowne vnto al ; that as in al other Policies whatsoever , even so in that of Moses also , there be divers things that are vnlawful , which there haue no punishment at al devised for them : and therefore that we are not so to reason , that seeing it is not punished there ( as neither it was to haue manie wiues ) therefore it is no offence to doe it . Sect. 20. For although such a reason might best hold from thence , of any other Policie in al the world besides : yet even that also woulde faile vs herein , if anie should rest so far vpon it .

20 But now , if we come to consider , Then by gathering amisse thereon : but therein only of a couple of them . how farre they haue gathered amisse vpon those several Textes that they haue vsed , what others may thinke , I know not , but , for my selfe , I cannot but marvaile at many things that I finde therein . Which kinde of gathering when I also had gathered , as needful to bee commended vnto the farther consideration of the learned , I found them in number to bee so many , & to proceede from so many great personages also , that I thought it sufficient for the matter , and meetest also in some other respects , to take but some few of them ( leaving the rest vnto the search of those that desire to looke farther into them : ) and therein also , not to deale with al those or many of them that so are minded , but only with some few , & such as the equity of the cause it selfe shal most desire to be called vnto such triall . In which respect . I haue thought good to resolue on Erasmus for the one , and on Mr Beza for the other : because that ( of those that are extant , and yet I haue seene ) those two haue of set purpose discoursed thereof , and most largely handled the same . And in these also to omit al such collections , as elsewhere by occasion may passe them , while principallie they intend some other matter , I meane to deale but only with those ( and but with some of them neither ) that belong vnto the chiefe and principal points of the matter that is in question : namely , how they gather their opinion or iudgement therein ; and how they answere such Obiections as may be alleaged against it . And first as touching Erasmus , Erasmus . although he professe no more but only to propounde it , and to commend it to the farther consideration of the learned , and to that end more largely sheweth , both that divers before haue beene of that minde , or at least inclinable vnto it ; and that such like things they haue in dayly allowance among themselues : yet doth he plainely enough professe , that ( for his part ) he is of that minde himselfe ; and laboureth also to take away such obiections as seeme to be of force against it . First for his owne opinion herein . As touching the former of them , the truth is , that as there is none of them all , that do build this opinion of theirs on any other Text besides ( excepting those which they did mistake , of which I haue spoke before ) but only on that exception which Christ vsed two severall times , namely , in the fift , and in the nineteenth of S. Matthew : so he also ( for that his opinion ) goeth no further but only to it , and therevpon buildeth that which he hath thereon conceiued . But those words of Christ doth he account to make so plaine for hispurpose , that because we allow not on such divorce to marry againe , hee chargeth vs that in divortio tam rigidi fimus , ut magis etiam astringamus verba Christi . Annot. in 1. Cor. 7. pag. 498. that is , That in divorce we are so hard or greivous , that we do further restraine those words of Christ . And his reason is , Etenim quum ille reliquerit marito unam causam repudiandae coningis , nos cam multis mo●is astringimus . that is . For whereas hee left to the husband one cause for which he might put away his wife , wee doe many waies restraine the faine . Pag. 499. And after againe , Iudaei quod Moses ●eri●serat de libetto repudi● sic interpretabantur , quasi ma●veis jui effet qualibet lecit de causa reijcere coinge &c. Id Christus astringit ad unam adulterii causam . that is , The Iewes did so interpret that which Moses wrote of the bill of divorce , as though husbands might put away their wiues for any cause though never so smal . That did Christ restraine only vnto the cause of adultery . And by and by after , Ergo suis Christus unam dunt axat causam indulget divortij . that is , Therefore Christ alloweth vnto his but only one cause of divorce . And in these ( so far as yet I haue found ) is his iudgement most plainely declared . In which it is good to note those two things : first that he buildeth for that matter on no other Scripture , but only on that exception ; then , that hee so taketh that exception , that thereon he inferreth , that for adultery Christ himselfe alloweth divorce . If he build vpon no other Scripture but only on that exception , them our busines lying within lesse roome , & neerer vnto vs , we may so much the sooner find how it holdeth together that he gathereth thereon . If he so take the exception , that thereon hee gathereth , that Christ alloweth the husband to put away his wife for adultery , then , either must the place it selfe be of that nature that it can haue no other sense but it : or , if it may haue some other besides , than is he to shew what reason he hath why the place should rather be taken as he would haue it , then as others haue taken it heretofore . Whereas therefore it is evident ( by the iudgement of most men , in the Church of God , who did otherwise take it ) that the place may haue another sense , and yet himselfe , hauing shewed no reason which may stand for any iust proofe , that the Text must needs be taken in that sense that he would haue it , doth neverthelesse so enter vpon it , and will haue that to be the meaning of it hence is it , that for any thing that yet I doe see to the contrary , hee can hardly avoid the reproofe of a forcible entry , or to looke for so much curtesie at his adversaries hands , as first to graunt him , that that shall be the sense of the place . And then hauing gotten so much for divorce , that in such case the husband may vse the benefit of it , that is to put away his wife if so she haue sinned , then will himselfe inferre the other also ( that then he may lawfully marry another ) only by telling vs plainely , what divorce it is that he meaneth . For he saith Divortium interim appello , Ib. pag. 498. not that , quo dirimitur domestica consuetudo , manente coniugij vinculo , but verum , & quale solum illa novit aet as , qua licebat , à repudio prioris , alteram dacere . Whereby he giueth vs to vnderstand , that he meaneth such divorce as altogether breaketh the band of marriage , and not such as standeth by law all Christendome through ( almost ) if there bee no other cause but adultery only . Which two if we lay together , namely , that Christ alloweth divorce in case of adultery , and then , that the divorce must also be such as giueth free liberty to marry againe , the collection that he maketh on those wordes of Christ must needs be this , that Christ alloweth those that be his , to put away their wiues for adultery , and to marry againe : an opinion that is , notwithstanding al his submissions and protestations before and after , more boldly avouched ; then it is with any of his proofes that yet I haue found , or ( as I am persuaded ) ever shall , strongly confirmed . Then , for his defense against others . As touching the latter , that is , how , for his defense , he gathereth vpon those places that doe seeme to make against him , we are first to note , that some there are with which at all he doth not meddle , and yet are of special importance against the opinion that he conceiued : & then further we are to consider how he gathereth his defense out of those that he vseth . If some there be that hee medleth not with , and yet are of special importance , then may we account , that his defense is so much the weaker : and those places that now I speake of are those two , the one of Deuteronomie , the other of Malachie , that I shewed before to bee most likely to bee mistaken , in which the Hebrew in them both , & the Septuagint also in the latter of them , do so frame those Texts to speake , as that to one that would haue cleered the question of the doubts thereof , those also had beene as needefull to bee answered , as not many others more . Those that he vseth , are certain of those speeches , which ( concerning this matter ) were vttered by Christ : and certaine others of the Apostle St Paul . Those that he taketh of Christ are three : Out of the words of Christ . two of them in effect but one ; but the other , a severall one by it selfe . Those that are in effect but one , are those two so well knowne places , in the first and nineteenth Chapters of the Gospell by S. Matthew . Where Christ doth so much restraine the liberty of divorce , restraining it vnto adultery only , as these men take it . Out of which how hee gathereth for his defense , is a thing very specially worth the marking . For hee doth not now gather , as the residue do , vpon the advantage that is supposed to lie in the Exception ; but out of the whole restraint generally : gathering , that the doctrine which was there delivered , did draw so neere vnto the perfection of true Christianity , that if wee should exactly apply it vnto our liues , to make it a rule vnto vs , we had need to vse some favorable interpretation of many things therein ; or that wee had some dispensation to avoid the strictnes of it . For the former he saith , Pag. 498. Verùm quum eodem in loco complura doceat quae purè germanéque Christianis digna sunt , cur in caeteris omnibus recipimus interpretationem , in vno divortio tam rigidi sumus , vt magis etiam astringamus verba Christi ? that is , But seeing hee teacheth many things in that place which may right well become Christians indeed , how commeth it to passe , that in al the rest we content our selues with ( some favourable ) interpretation , and only in divorce we are so austere , that wee doe even further restraine those words of Christ . And anon after , when he hath shewed how much we restraine , as he doth take it , those words of Christ , comming to that course againe that he may giue in some examples of it , he further addeth , Hac igitur una in parte tam mordicus tenemus summum , Ibid. quod aiunt , jus , in caeteris quamvis recipientes interpretationem . Vetat inibi , Ne juremus omnino : vetátque multò severius quàm divortium , & pluribus verbis inculcat : & tamen ob tres drachmas juramus passim , sic excusantes , Non est jurandum temerè . Cur non item , Non est divertendum temere ? Vetat ille irasci : Mox subijcimus , Temere . Vetat ille compellare quenquam contumeliosius : nos etiam colaphos impingimus , denique occidimus , & excusamus , Non laedendi sed castigandi animo &c ; that is , Therefore in this point wee doe so strictly cleaue vnto the vttermost that may seeme to bee vrged thereby , receauing any interpretation in the rest . He there forbiddeth , to sweare at all . And with greater severity he forbiddeth that , then he doth divorce , & with more words doth beate vpon it : and yet for the worth of a shilling we commonly swere , excusing our selues , that we are not ( indeed ) to sweare rashly . And why not as well , that a man , may not leaue his wife rashly ? He forbiddeth to be angry : and we by & by adde ( the meaning to be , that wee doe it not ) rashly . He forbiddeth to reproach any : yet we even beat , and slay also : & then excuse our selues , that we doe it but to chastice him only , and not to hurt him . And so forth bringing divers other such instances or examples besides : and so concluding on them likewise . For the latter he addeth likewise , Pag. 499. Si ut conditus erat homo , perseverasset , nullum erat futurum inter vllos divortium . Christus revocans suos ad pristinam innocentiam , non vult divortium , quia non vult duros corde : & tamen Paulus indulget humanae fragilitati , relaxans saepenumero Domini praeceptum . Cur non idem facere possit Romanus Pontifex ? that is , If man had continued as first he was made , there would then haue beene no divorce among them . Christ calling back those that were his to that former innocency , will haue no divorce , because he will not haue them to be hardharted : & yet Paul beareth with the infirmity of man , releasing oft-time the Lords commandement . Why may not the Bishop of Rome do the same likewise ? By which , I trust , it may sufficienly appeare , that he rested not on that supposed allowance of divorcing for adultery , but ( over and besides that ) accounteth the residue of that prohibition of divorce so streight , as that it were needfull for vs , either to haue some favourable interpretation for it ; or at least to be dispensed with all for some part of it : and yet that in either of those his gatherings he hath one speciall slip besides . For in the former , when he pleadeth for such favorable interpretation , the only force of his reasoning standeth , as it were from the like , or else from the lesser vnto the greater . Which hee endeavoreth to confirme vnto vs by all those examples that there he bringeth , of which I recited but a few of them : shewing , that seeing we doe in such sort interpret them , as that wee doe not account our selues to be tied to the letter of them ( as indeed we doe for the cheifest of them , & those that giue credit ( that which he seeketh ) vnto the rest , & so may doe by good Divinity ; the rest being none of our interpretation of them , but only the fruits either of the ignorance of those daies , or of the corrupt affections of flesh & blood ) we should in like sort , if not much rather , interpret that of divorce likewise , as his own words do plainly declare . But now the truth is that that interpretation of ours which we giue of the rest standeth by authority of the word of God , & that by other Scriptures we are forced so to take them ( as when there we are forbidden to sweare at al , & yet elsewhere are taught to sweare by God , & that it is a part of the worship that we must do him : ) and that the interpretation that he woulde haue vs to make of the other , is not such as any other Scripture doth lead vs vnto ; but such as al other Scripture directly crosseth as we do take it , and trust to make plaine ere we haue done . And then , if we haue Scripture for the one , but not for the other , howsoever that motion of his may savour well of great humanitie : yet wel maie wee doubt , that such stuffe would be but seelie Divinitie . In the latter likewise , besides that he chargeth S. Paul to dispence ofttimes with the Lordes commandement ( which would be hard for him to proue , ) and then he seeth no reason , but that the B. of Rome might do so also ( wherein he spake according to the manner of those daies , or els but offereth somewhat to ride him ) he may seeme to gather , that Christ did no farther restraine divorce vnto his , neither himselfe had anie farther meaning , but so far as their hardnes of hearts shoulde bee also abolished , that thereby they should not stand in need of that help to their infirmitie : which course if in other things also we should attempt , sooner should we shew our selues to endeavor , rather to make our corrupt inclination a rule to interpret the Scriptures vnto vs ; than to allow , that the Scriptures should be a rule vnto vs , whereby to amend , or to call to the checke , whatsoever ill waies there are in our owne corruption . That which is a several one by it selfe , is that same that in the 19 of Matthew Christ also vttered , that it was not for man to put asunder , that which God hath coupled togither . Concerning which he saith , Porrò quod obijcitur ex eodem loco , Quod Deus conjunxit , homo ne separet , Ib. pag. 499. non magno negotio solvi potest . Hoc Deus conjunxit quod rite conjungitur : hoc Deus dirimit quod rite dirimitur . That is , Furthermore , that which is obiected out of the same place , that which God hath coupled togither , that let no man put asunder , may soone be answered . That ( only ) hath God coupled togither , that is coupled aright : & that doth God ( himselfe ) breake a sunder that is wel put a sunder . In which course also he then in such sort proceedeth , that although he wel provideth that he wil haue no divorce to bee made by the parties themselues , nor by anie but onlie such as are in authoritie for those matters : yet he plainely sheweth , that he would haue it to bee done for more causes than for adulterie , and yet that it also should be Gods doing too . Quod male , saith he , cōglutinavit pueritia , quod vinum , quod temeritas , quod inscitia , quod male per lenas ac lenones , Ibid p. 500. suos Diaconos conjun cerat diabolus , hoc per suos Ministros recte dirimit Deus ▪ that is , that that which childhood , which excesse in wine , which rashnes , which ignorance had coupled togither , that which by harlots and bawds his owne proper Deacons the Divel had ioined , those doeth God by those Ministers of his rightly put asunder againe . Ibid p. 499. To which ende also he tolde vs a little before , that neither among the Gentiles , nor yet among the Iewes marriages were accounted to be of force , without the consent of the parents or the principal friends vnto them appertaining : & tamen apud utrosque ali quo modo dirimi poterat matrimonium . Apud Christianos facilime coit conjugium , & semel initum nullo pacto potest dissolvi : that is , & yet with them both , marriage might some way or other bee dissolved among them . But among Christians marriage is most easilie made , and yet when it is made , then is there no waie to vndoe it againe . In this therefore ( pleading for so great a liberty to divorce , as hee doth ) hee hath not only no Scripture for him , but now also even the most of those , that ( in these daies of ours ) are for divorce and marrying againe , flatlie against him : & so , his gathering herein not only in truth , but also to them , who only shoulde haue the benefit of it , sufficiently weakened . Those that he taketh out of S. Paul , are three likewise : Out of S. Paul . but the first two of them , in effect , but one ; and the third a several place by itselfe . The first two are , the one , out of the seventh likewise of the former Epistle vnto the Corinthians . Hom. 7 : 2 , 3 , 4. To the former of them , that sheweth the woman to be bound to her husband so long as he liveth , Ibid. p. 502. his answere is , Non hîc agit Paulus de divortio , sed similitudinem adducit Iudaeis exipsorum lege , qua doceat ac persuadeat , antiquata jam Mosi lege per evangelium , non amplius illos teneri legis caeremonijs , quum Christo novo sponso nupserint . Nec est necesse similitudinem aut parabolam quadrare per omnia , &c : that is , The Apostle doth not here speake of divorce ( which notwithstanding himselfe doth but saie , & not proue ) but he bringeth vnto the Iews a similitude out of their owne law , by the which hee may teach and perswade , that the Law of Moses being now abolished by the Gospel , they are no more bound to the ceremonies of the law , being now married to Christ their new husband . Neither is it needful that a similitude or parable should in all things agree , a thing that is not in this required : and yet must the thing it selfe be true , if anie thing shal be proved thereby . To the latter of them ( much like to the former ) he answereth likewise , Ib. pag. 503. Ne hîc quidem Paulus tractat materiam divortij , sed adhortatur pro illorum temporum statu , ut quae liberae sunt à conjugio , praesertim vidus ( nam ad harum causam videtur redire ) abstineant à conjugio , &c: that is , Neither here doth Paul treate of the matter of Divorce , but he exhorteth , as the estate of that time required , that such women as were free from marriage , especially widdows ( for he seemeth to returne to them againe ) would abstaine from marriage , to the end they might be freer from worldly affaires , &c. Which assertion of his , besides that he hath not proved it , maketh little for him , for that though the Apostle did not to that end speake it ; yet nothing letteth , but that so it may be applied . That which is a several place by it selfe , is out of the selfe same chapter also vnto the Corinthians , where the Apostle requireth in the name of the Lord , that the wife depart not from her husband , and that the husband do not put away his wife : which , as himselfe saith , is locus omnium difficilimus , that is , the hardest place of them al. Concerning which his best answere is , Ibid. p. 503. that S. Paul there doth not treate de gravibus flagitijs , quae crimen adulterij vel aequent , vel superent etiam : sed de levioribus offensis , ob quas , apud Graecos potissimum , crebra fiebant divortia : that is , not of grievous crimes which were as great as adulterie , or greater rather , but of the lighter offences , for the which especially among the Grecians , there were often divorces made . Alleadging also a testimony out of Iuvenal , of one that had , by such dealing , eight husbands in fiue yeares . And the reason that he bringeth , why hee taketh it that the Apostle spake but of lesser offences , he gathereth out of the reconciliation that there is mentioned : which notwithstanding prooveth it not ; but leaveth it only on the credit of his owne iudgement . Which belike himselfe did somewhat perceiue , because hee rested not therein , but tooke hold of some others , and those also as weake as it : one , of difference of the sex , pleading that he gaue that lesson but only to women ( which while he doth , Sect. 21. he letteth slip a scape or two ; ) the other , his owne ghesse , what the Apostle would haue set downe for such matters , if the case had beene put vnto him , as it is with vs . And when yet he doubteth that this his answere will not content all , but that some may happily vrge that the Apostle did not there meane to exclude the cause of Adultery , for that , it seemeth , he had no more to say but this , Cur non excipit quod excipit Dominus ? Imò cur addidit , quod non addidit Dominus , Maneat innupta ? Cur viro prohibet ne dimittat , cui permittit Christus , ut dimittat adulteram ? that is , ( altogether reasoning , if you marke it , on that which is in question among vs , and yet grounding thereon as if it were either proued by him , or by vs granted vnto him ) Why then did not the Apostle except , which the Lord himselfe excepted ? And more then that ; why did he adde , which the Lord added not , namely , Let her abide vnmarried ? Why doth hee forbid the husband to put any away , when as Christ himselfe alloweth to put his wife away , if she be an adulteresse ? And thus much to shew , how Erasmus hath gathered , both for his conceiuing of that opinion at the first : and for the cleering of it besides , of those obiections which he saw might be made against it .

M. Beza how hee likewise doth gather amisse . 21 Mr Beza wrote long after Erasmus , when as the motion that he had made was now considered vpon by many , and condescended vnto by some : and he wrote so purposely of it , that if there be any thing that may rightly be gathered for it , we may hope to finde it in him ; and , if that shal be sufficient to confirme that point of doctrine vnto vs , that then we shall finde nothing at all , that wil be wrong or hardly gathered . Here therefore it shal be good to consider , what he hath found , either whereon to build that opinion of his , or to defend it against those Scriptures that are against it . What he hath found , for the grounding of his owne opinion therein , First in establishing his own opinion . we may sufficiently gather out of that which himselfe setteth downe for that matter . For , De Repud . & divo●t . pag. 109. after that first he hath sundred certaine other things from the question that he hath in hand , which owise might haue cumbred him very much therein , he plainly inferreth Adulterio igitur coniugium , rectè & bona conscientia , dirimi posse affirmo , expressis hac de re Christi verbis . that is , Therefore I affirme , vpon the expresse wordes of Christ , that rightly and with a good conscience , marriage by adultery may be dissolved : as resolute , and as plaine an asseveration , as at any time needeth ; and therefore likely enough to haue some special good ground worke whereon it is grounded . Which , by his quotation in the margent , himselfe doth shew to be those very words that before we spake of , and which are in question betwixt vs , & that they are those expresse wordes of Christ , Mat. 5 : 31 , & 19 : 9. that hee did meane . Howbeit those are they , that , as touching the sense of them , are altogether in question betwixt vs : and by what right may he then account them so expresse or plain on his behalfe , when as hee knoweth that that is plainely denied vnto him . Which because he could not but know , that therein he was contradicted by many , therefore hee addresseth himselfe immediatly to proue , that that must be the sense of those his words : and needfull it is , that we doe well marke the force of his reason . Quum enim , saith he , videret Christus Legem de lapidandis adulteris latam ( ut & alias plerasque ) contemni , cavere tamen conscientiis voluit : ideoque , interrogatus , an , ut facere plurimi solebant , quavis ex causa divortij libellum tradere liceret , sic respondit , ut non tantum negaret id fas esse quavis ex causa , verumetiam exprimeret , nulla id ex causa nisi ob adulterium licere : quibus verbis nihil planius aut magis perspicuum dici potest . Itaque nullus adhuc est , quod sciam , inter Christianos , seu veteres seu recentiores inventus , qui non concesserit , probato adulterio , fas esse innocenti nocentem dimittere : sed plerique excogitata distinctione inter separationem à thoro , & dissolutionem ipsius conjugalis vinculi , quod rectè prius constituerant mox evertunt , qúam novi conjugij potestatem separatis non concedunt . Cujus sententiae quum etiam Augustinus ipse fuerit , necesse est imprimis ostendere , quam firmis rationibus omnia contraria argumenta doctissimi Theologi nostra memoria diluerint . that is , For when Christ did see that the law of stoning adulterous persons to death ( as divers other good laws besides ) were not regarded ; yet would he provide for the conscience therein : and therefore being asked , whether as many did vse to doe , it were lawfull for every cause to giue a bill of divorcement , he so answered , that hee did not only deny , that for every cause it was lawfull so to doe , but also did plainely set down , that it was lawful for none other cause , but only for adultery : then the which , nothing can bee more plainely , or perspicuously spoken . And therefore is there none found as yet , that I knowe of , among Christians , either of olde or of late , which hath not allowed that adultery being proued , it is lawfull for the innocent party by divorce to put away the offender : but divers of them , hauing devised a distinction betwixt the separation from bed , and the dissolution of the band of marriage it selfe , doe by and by overthrow that , which rightly they did allow of before , seeing that they doe not graunt liberty to marry againe , to those that are in such sort sundred . Of which opinion seeing even Augustine himselfe was , it is specially needfull to shew , with how strong reasons the most learned Divines in this age of ours , haue clean wipt away all the arguments of the contrary side . And so , hee presently setteth in hand to answere those Obiections , that hee thinketh to stand in the way of that resolution . But first let vs see what proofe it is hee hath brought for his owne . Forsooth that Christ , for that hee saw that the law for stoning adulterous persons to death was despised , purposing to provide for the conscience before God , he therefore &c. What haue wee here , but only his owne ghesse , that that was the purpose and meaning of Christ ? Which if it were not , as then wee haue herein no proofe at all : so if it bee no more but doubtfull ; for that hee might as likely haue some other meaning ( which after I trust wil easilie appeare ) yet then also this coniecture of his may not iustlie stand for any sound proofe neither , although for his worthines otherwise his iudgement may be had in special reverence . And it is not to be denied , but that that which he bringeth in immediatly after , of so general a consent of al , in the allowance of Divorce for adulterie , doth much make for that iudgment of his at the first sight ; but then there is to be considered withall , both that they mistooke those places of the Old Testament , which they thought to allow of Divorce for lesse matters ; Deut. 24. c. and that yet they did not allow of such divorce for adultery , as might dissolue the bond of marriage . For if they did so far mistake those places aforesaid , as that then they made no question , but that by the word of God divorce was allowed for lesser matters , then they might easily be of opinion , that there was no doubt , but that much rather it was allowed for the greater : and in that they were so loath to allow , that even for it also the bond of marriage shoulde stand as broken , it may seeme thereby , that although they had in minde those wordes of Christ , aswel as these , yet how plaine so ever Mr Beza doth account them , they could not finde that so they might take them . Now that S. Augustine was of that minde too , that doth weigh so much against him , as the credit of his iudgment standeth with any . Whether therefore wee may be bold to account , that here among these plaine and resolute speeches wee haue any proofe whereon to stay our consciences before God , or whether nothing could be spoken with greater perspicuitie , when as so many ( and so quicke of sight ) could never so finde it , that do I refer vnto others , & thinke it needful to be pondred of such , as any way haue occasion to vse the benefit of sound iudgment therein . But belike Mr Beza did not meane much to confirme , that to be the sense of the words of Christ that he had gathered ( for that hee thought that matter cleere enough in it selfe ) but hastned rather to answere such Obiections as he found to be made against it . And so are wee also to see , how he contenteth himselfe therein . The Obiections therefore that himselfe acknowledgeth to be brought against it , Then , in answering to certai●e Obiections . are halfe a score : where of the one halfe are brought out of the worde of God ; the other , out of other reasons besides . As for vs , it shal be sufficient to take the assay only of those that are taken out of the word of God : and those are the verie same ( and none other ) that Erasmus before had brought , both for the places of Scripture out of which they are taken , & for the order & disposing of them ; and , excepting the first , for the matter also . These therefore are likewise taken , some of them out of the words of Christ : & some of them , out of the Apostle S. Paul . And so belike wee haue al this while found nothing more in effect in the worde of God for this matter , than Erasmus had found at the first , when hee made the motion of it . Those places that are of the words of Christ are three : Out of the words of Christ . but the first two are heere also ioined togither in one and so do both stand but for one , & the thirde for another by it selfe . Those two places of Christ that make but one , are those former places out of the 5. and 19. Chapters of S Matthew : but the Obiection that Mr Beza gathereth , is not like that which Erasmus gathered before , but varieth from it . For whereas Erasmus gathered out of the austeritie or strictnesse of the whole , but that one way or other the strictnes of it was to be mitigated vnto vs , Mr Beza , on the other side , out of the libertie that he supposeth to be given by the one part of it , answereth an Obiection that out of another part of it is made against them . As touching the Obiection hee saith , Primùm opponunt ●lli istud Christi dictum ; Qui repudiatam duxerit moechatur . Nam certe si penitus solutum esset vinculum , moechari vir ejusmodi non diceretur : that is , First they obiect that saying of Christ , He that marrieth her that is divorced , committeth adulterie . For truely , if the bond of marriage were cleane broken , such an one should not bee said to commit adulterie . Vnto which his answere is , Exceptionem priori membro additam , in posteriori quoque esse repetendam : that is , that the Exception that is added vnto the former member of the sentence , is to bee repeated againe in the latter part of it . But this is no more but only saide : the proofe doth follow immediatly after , in this manner ; Nam si qui dimittat uxorem extra causam fornicationis , facit ut ea moec●etur , consequitur eum qui uxore propter adulterium repudiata aliam duxerit , non facere ut ea moechetur . Ex quo tur sum colligitur , id quod subijcit , apud Matthaeum de repudiata , non nisi repetita ex priore membro exceptione intelligendum , quoniam Dominus alioqui sibi cōtradixisset : that is , For if he that putteth away his wife , without the cause of fornication , maketh her to commit adulterie , it followeth ( saith he , but let others iudge , whether it doe so or not ) that hee , which putting away his wife for adulterie doth marrie an other , doth not make her to commit adulterie . Out of which againe it is gathered , that that which is there added concerning her that is put away , is not to be taken but with the Exception that is in the former member , because otherwise the Lord shoulde contradict himselfe , or in one part of the sentence should go against that which he setteth downe in another . Which proofe of his though he do somewhat further backe against one thing that is in that place obiected besides : yet this is all the proofe that hee hath for this very point that nowe wee speake of . But , if we marke it , me thinke it wil soone shew it selfe to be a strange kinde of proofe . For , admit that the Exception that now we speak of , must needs imply ( which notwithstanding wee doe not graunt , but avow it to bee the thing that lyeth in question betwixt vs ) that for adultery a man might lawfully put his wife away : yet doth it not so necessarily follow that every one might so doe ; or , that no case might be such , but that , if the wife committed adultery , then might her husband lawfully divorce her from him . For it is sufficient for the truth of the proposition ( even in that sense taken ) if any case be such , as that for adultery it may lawfully be done . As , though we may truly say ( as the Scripture also in many places , in effect and meaning , doth , though not in the same tearmes ) that God had no peculiar people for those daies in all the worlde , except the seede of Abraham , or out of that stock or race of his : yet doth it not follow , that all those were of that fellowship ; but only , that he had none other besides . Whereas therefore that exception may bee satisfied with any particular ( that , for adultery , as the case may bee , it may bee allowed ) and yet he inferreth a generall vpon it , saying that he , that putting away his wife for adulterie , marrieth another , doth not commit adultery ( for though the proposition , in those tearmes , be but indefinite , yet is it an vniversall by nature ) hence doth it follow , that his proofe is of no better force , then an argument may bee that is taken from a particular vnto a generall , or from the part vnto the whole : as , God for a time had no people in all the world to bee his peculiar people , but only the seed of his servant Abraham : ergo , all the seed of Abraham were of his peculiar people . And therefore it is so much the more strange that Beza inferreth , that otherwise Christ had contradicted himselfe : as though it were any contradiction to say , that for adultery the case might bee such , as that the husband might lawfully put away his wife for it ; and yet , that in some other cases he might not . His other Obiections , as they are the same that Erasmus had gathered before : so are they by him sent lightly away with the selfe same answer that Erasmus before had giuen them . For vnto that other , of the words of Christ , that no man should part those whom God hath coupled together , whereas Erasmus before had said , that such were not parted by man but by God , Beza saith likewise , Concedo totum illud argumentum &c. sed nego divortij propter adulterium authores esse homines , &c : that is , I graunt , saith hee , that whole argument : but I deny that men are ( to be accounted ) the authors of that divorce that is for adultery . So that , thus far , and so in the very answere it selfe that they made to this obiection , they both agree . But then in the confirmation of it they vary , M. Beza quite giving over that course that Erasmus is in , and betaking himselfe to another . Erasmus building vpon disorders that were commonly committed in making of marriages ; and M. Beza , vpon that law of God that adiudgeth adulterers to death , and vpon that exception of Christ . Wherein whether M. Beza hath bettered his course or not , that I leaue to bee decided by others that will : but sure it is that therein he liketh not of that of Erasmus ; in that himselfe hath taken another . For as touching that of Erasmus he saith plainly , that he doth not assentiriijs qui putant Magistratibus licere novas divortiorum leges condere . that is , That hee doth not ioine in opinion with them , who thinke that Magistrats may make new lawes of divorcements . And the proofe that he wil haue for his opinion in this ( namely , that , not men , but only God must be thought to be the author of that divorce that is for adultery ) is no more but this ; Quum Dominus jam olim adeo expresse voluer it adulterio matrimonia dissolvi vt etiam adulteros morte punier it : & postea rursum Christus consulens conscientijs propter Magistratuum negligentiam ; adulterium acceperit , quum de divortio non licito dissereret . that is , seeing that the Lorde in times past , did so plainely declare that he would haue ( even the band of ) matrimony to be dissolued by adultery , that hee punished those that so offended even with death : and after againe Christ providing for our consciences , hath for the Magistrates negligence therein , excepted adultery , when he treated of such divorce as was not lawfull . Concerning both which we plainely see the latter of them to hold no further , that that same exception of Christ may bee found to serue his purpose , which is the thing that is in question betwixt vs , and seeing himselfe knew that so it was , it may seeme that he doubted of the other also , when as hee went about so hardly to help it in this . And the truth is , that in the other his reason holdeth but very weakely , that seeing God ordained that adulterers should be put to death , therefore the husband , if his wife haue that way offended , may account himselfe loosed now from the band of marriage that was betwixt them : because , as it is a generall rule with all the learned , so Erasmus himselfe his owne partner hath set it downe in plaine tearmes , that , in his iudgement , dispicere quodagat is qui loquitur , that is , to consider what is the intent or purpose of him that speaketh , Annot in . 1. Cor. 7. pag. 503. is praecipua clavis ad intelligendam mysticam Stripturam , that is , the chiefe key to open vnto vs the secret sense of Scriptures . And then it is plaine , that in that law the meaning of God was not , to shew when the married might account themselues to bee loosed of that band wherewith they were tied the one to the other : but how Magistrates should in such case execute his iudgements among their people . Againe , whosoever would so resolutely set down that the band of mariage were so cleane dissolued betwixt man and wife , only for that , when either of the parties are found to haue committed adultery , they ought by the law of God to die , they had need to be further advised , first as touching this present crime that now we speake of , whether that ought to be the determination of all estates for life generally ( as when one hath that way deserued death , he that is in reversion should then account the right of the thing to be his , whether that the Magistrate and laws doe neverthelesse spare him his life or not , ) and whether , such as owe any other duty besides , as children to their parents , servants to their masters , and such like , might likewise in such case be allowed to account themselues discharged of it : and then , as touching some others besides , when any men else haue deserued death , either by those lawes of God ( as for blasphemy , prophaning the Sabbaoth , or whatsoever else ) or else but by the lawes of the country wherein we dwel ( though not against the law of God , yet further then it in those matters is wont to proceed ) whether in such cases we were to allow that liberty ; or otherwise , what reason we haue to be so resolute in the one , & so doubtfull in the other . These that are taken out of the Apostle S. Paul , Out of St Paul , are three likewise , but two of them ( as in the others ) in effect but one ; the other , is of severall force by it selfe . These that are in effect but one , are those two before noted , the one in the seaventh to the Romans , that the wife is by the law bound to her husband so long as he liueth , the other out of the seauenth likewise of the former to the Corinthians , tending to the selfe same ende in sense or meaning . And as they are in effect but one , so doth he giue in effect likewise one answere to both : to the former , De Repud . & Divort. pag. 110. Atqui Apostolus ibi non agit de causis divortij . that is , But there the Apostle doth not treate of the causes of divorce : and to the latter , Respondeo , Apostolum ibi non agere de divorij causis . that is , I answere , that the Apostle doth not there treate of the causes of divorce . But though this in generall bee the substance of his answere to both : yet he proceedeth somewhat further in either of them . To the former he addeth , first that which he thinketh , the Apostle at that time meant ; namely , that he did as it were but catch or pluck to himselfe , ex coniugio similitudinem , quatenus id argumento proposito conveniebat : that is , A similitude out of wedlock , so far as it agreed to the purpose that he had in hand . Then also , both that the Apostle doth speake there , non de matrimonio per adulterium soluto , sed de matrimonio constante , that is , Not of such matrimony as is dissolued by divorce , but of such as is still in force ; and that a woman condemned of adultery may not bee said to bee vnder her husband , for that etsi adhuc is est superstes qui vir ipsius fuit , non est tamen amplius vir ipsius , nec ipsa potest esse simul mariti & adulteri caro , that is , Albeit he were yet liuing that was her husband , yet now he is her husband no more , neither can she be the flesh both of her husband & an adulterer . To the latter he addeth likewise , both that he teacheth widdowes there , soluto per mortem matrimonio , posse bona conscientia ad secundas nuptias convolare , that is , mariage being dissolued by death , they may with good conscience marry againe : and that therein he had respect but to the vsuall and ordinary cause , praesupposing , inter fideles quibus scribebat , vix alia ratione quàm morte matrimonia dissolvenda , that is , that among the faithful to whom he wrote marriage could hardly be dissolued but only by death . In the answere vnto both which , what haue wee else to ground vpon , but only his own opinion avouched againe ; and here also but weakely confirmed ? Hee saith the Apostle doth not here speake of the causes of divorce . Who saith that hee doth ? What is that to the purpose , that of them he speaketh not now ? By other occasion he speaketh that , which may shew vs , how vnadvised we are in this . And why should hee speake of that which was not ? We praesuppose that divorce was , by the law of God allowed vnto them : and the latter Iewes , in the time of Christ , seeme much to be of the same minde also , though they might so say to some other purpose . But there was no such liberty giuen them indeed : and therefore we may not looke that the Apostle shoulde speake of it . And should we never suffer our selues to be better led , or our iudgements to be rectified by any Scripture , but only by such as specially treateth of the matter wee haue in hand ? If Sathan might so far prevaile , by any special ones among vs , he would not only depriue vs of a good part of that direction that wee haue by the word of God : but also might haue an easie way therein besides , to bring in , and settle , many errors among vs . When God spake to Moses out of the bush and said . Exod 3 , 6. I am the God of Abraham , the God of Isaac , and the God of Iacob , was it his meaning then , to deliver the doctrine of the Resurrection ? and yet doth not Christ even only out of it notably deliver the same vnto vs ? Mat. 22 : 31 , 32. Deut. 25.4 . When God forbad the Israelites to muzzell vp the mouth of the Oxe that trod out their corne , was it his meaning then to teach men howe careful they ought to be to maintaine a Ministery among them ? 1. Cor. 9 : 8-11 . and yet doth not the Apostle wel apply it therevnto ? But there were no end of such examples . In the former of them he addeth farther , that he doth but borrow a similitude thence , so far as belonged vnto the purpose he had in hand . What then ? Could his reason be good therein , vnlesse that same , from whence hee taketh the force of his reason , were sound it selfe . And if he can thus put of his Readers , to say , that he doth speake of a marriage that standeth in force , & by adulterie is not dissolved , doth it therefore follow , that marriage may be by adulterie dissolved ? If it be resolved and set downe by him , that being founde guilty of adultery and condemned thereof , shee is nowe no more vnder a husband , or that having committed adultery shee cannot be one flesh with her husband ; haue wee here any sufficient ground at al to rest on , for the husband to account himselfe before God discharged thenceforth of al such duties , as by the reason of that his wedlocke hee was before bound vnto ? In the latter , was it so needfull a point to teach widdows in the Church of Corinth , after that the Gospel was now already received among them ; & that had a great part of their light from so many of the ancient people of God conversing among them ( with whom such marriages were very common , the Gentiles also being little behinde them therein ) that this sentence of the Apostle , which otherwise woulde serue vs marvelous wel to giue vs sound direction in this , and in diverse such other matters besides , must so bee restrained to widdowes only , that we , in this case , may not looke to haue any benefit of it ? Truely it is good to care for widdowes , & it is a thing that is much commended vnto vs , not only in the word of God , but in all other good learning besides : but in al things there is a meane to be kept ; & widdowes themselues ( it is to be thought ) wil be content , that wiues also haue all their due . Or did he so restraine those words of his , vnto that which was then most commonly vsed , that , for the matter now we speake of , he would not haue vs to take so much of our direction thence ? Or did the Apostle presuppose no farther on the behalfe of the faithful as touching their holinesse and constancie in wedlock , but only that hardly or scantly they accounted wedlocke to be dissolved among them but only by death : or , if of the two , may not a man that is careful to finde the truth , rather doubt , that this is but an hard & a scant interpretation of this place of the Apostle ? That which is of severall force by it selfe , is out of this chapter also of that Epistle vnto the Corinthians , where the Apostle saith , that not hee , 1. Cor. 7 : 1● . 11 . but the Lord commandeth women not to depart from their husbands , and , if they do , to seeke to be reconciled againe , or to abide vnmarried : & that the husbands put not away their wiues . Wherevnto he saith , Respondeo , Ibid. p. 110. Paulum hic non agere de divortio sed de dissidijs quae propter simultates inter conjuges interdum oriuntur : adeo ut interdum una pars ab altera secedat . Quod si evenerit , non vult Apostolus ejusmodi discessione solvi matrimonium : that is , My answere is , that Paul did not here speake of divorce , but of such contentions or debates as arise sometimes betweene man and wife vpon hart-burning among themselues : so that sometime they depart the one from the other . Which if at any time it come to passe , the Apostle will not , that by such departing , matrimonie be dissolved betwixt them . He proceedeth somewhat farther , I grant , to confirme his iudgment therein , I meane , that this must be S. Paules meaning : and so me thinke he had need in deed . For otherwise , besides that the Text it selfe doth not in appearācelead vs to that construction ( whatsoever it may do by implication , wherein we are to see anon how himselfe doth gather thereon ) it seemeth to me , that , in either of the Apostles dealing in such matters , we haue a great likelyhood , that this should be no part of his meaning . For it had beene a very great & an intolerable disorder ( and such as , not only the people of God , but even all the heathen also generally , did ever detest , vnlesse it were some speciall od loose persons among them , that now & then would not sticke to breake forth to such disorder ) if that had beene in vse among them : and most likely then , that the Apostle woulde otherwise haue stormed against them , as he did for other matters , as for the variance that was betwixt them , & for those disorders , in partaking that holy Communion , both which hee might lay to the charge of many of them , and for suffering that incestuous person , though hee were but one . Whereas therefore the Apostle is wont to be so round when occasion was given him , and gaue so good experience of it even in this Epistle also in divers things els , it may rather seeme , that seeing it were such a disorder , so easily vpon variance to breake of the bond of marriage betwixt them , that that was not the thing , that S. Paul there doth speake of , but some other thing that was more vsed & more tollerable also ▪ and yet not to be allowed neither ; as , for the woman so to depart , or for the husband to put her awaie , either for adultery , or at the least vpon some great occasion or cause given whatsoever it was . Else I should hope , that among them , for any matter so apparantly so fowle , even among the heathen also , the Apostle should not haue neede to haue vsed the name of the Lord therein : or at least should thinke , as I said before , that he would haue set his instrument on some other tune , for a matter of lesse importance then it . Now the reason that himselfe alleageth , why he is persuaded that that is the sense of the Apostle , himselfe in this manner giueth in vnto vs . Hoc autem ita esse , manifeste indicant Apostoli verba , qui inquit in genere : Vir vxorem ne dimittito , & vxor à viro ne discedito . Quid si enim adulterio peccarit altera pars , annon innocenti licebit saltem à nocente discedere ? Relinquitur ergo verum esse quod diximus , nempe , Apostolum de simultatibus & rixis , non de vero divortio loqui : quod mirum est Augustino in mentem non venisse . that is , But that this is so , the wordes of the Apostle doe most plainely declare , who generally saith , or speaketh to all indifferently , Let not the man put away his wife , and let not the wife depart from her husband . For what if either party shall commit adulterie , shall it not bee lawfull for the innocent party , at least to depart from the offender ? So it must needs be true that we said , namely , that the Apostle did not speake here of true divorce , but only of contentions and brablings : which it is marvel that S. Augustine did never thinke of . Sect. 22. Whether these words of the Apostle do so plainely proue it or not let others iudge ; for betwixt vs , I overthrow very well , that in no wise it can be decided . For what proofe hath it at all , but only which standeth on this principle , that the innocent party may in such case at least depart from the other ? But what warrant any where haue we for that , either in the old Testament or in the new ? In policie , I grant and for the hardnesse of our harts it may after a sort bee tolerated among vs : and among the Iewes before : but where haue we otherwise any one authority for it , when it is rightly examined ? Againe , as yet I see no cause to the contrary , but that a simple man might so strongly hold , that then especially the innocent party had more iust occasion to stay , than to go , that I think it might cumber the most learned that is , to bring in any reasonable probability against it : and much more , to evince it indeed , So strong is the charge , that all married couples haue taken vpon them , the one of the other ; and so weake it is ( setting our owne private affection aside ) whatsoever it is , that as yet is brought to the contrary . And therefore I beleeue that himselfe did not wonder more , that S. Augustine never conceiued so much of it ; then any indifferent one of his Readers will marvell that hee should make it so cleere a case as he doth .

22 Of those reasons of theirs that rely on the authority of men , How weakly they reason on the authoritie of men . we haue two sorts likewise : whereof some of them stand on the authority of those that in some sense may seeme to bee with them ; First , out of those that may seeme to bee with them . and others againe , on the authority of those that are against them . Those that in some sense may seeme to be with them , are of two sorts also : some that are directly with them ; and others besides , that are not against them . Those that are directly with them , are of two sorts also : some , in their opinions ; others in their doings only . Ofboth which by Erasmus , among others of that kind , we haue noted vnto vs , that first among the ancient Fathers non defuerunt qui senserint à recte dirempto matrimonio , licuisse cum alia copulari . that is , Annot. in . 1. Cor. 7 , pag. 492. That there were who thought that after marriage well dissolved , it was lawfull for them to marry another : and namely , that Origen , Tertullian , Pollentius ( whome belike because otherwise he was not to haue his place in this company , he tearmeth Gravem & eruditum virum , that is , A graue and a learned man ) & Ambrose , were al of the same opinion , or at least did at some time incline vnto it ; and that Augustine , though he wrote against the aforesaid Pollentius about that matter , yet that hee dealt not with him as with an hereticke , but as with an adversary in that opinion only , & did in such sort confute his opinion , Ib. pag. 493 . that neverthelesse he did not therein charge him with heresy . Againe , that clare pronunciat sceleratius esse extra connubium libidinari , quàm à divortio novo marito junctam vivere , that is , that he cleerely pronounceth , that it is more wicked , out of wedlock to play the harlot , then after divorce to liue in marriage with another husband . Againe , if a woman that after divorce marrieth another , that he doth not simply deny her bujus esse vxorem ; sed magis esse illius quem relinquit , quàm cui nupsit : that is , to bee the wife of this man ; but rather to be the wife of him whom she left , then of him whom she hath married since . Then also that si recentiorum opiniones excutiamus , Er. pag. 505 quibus hactenus plurimum authoritatis & fora & scholae tribuunt , comperiemus inter hos fuisse , qui putarint matrimonium posse dirimi , aut certe qui putarint hoc argumentum esse disputabile . that is , That if we examine the opinions of the latter writers , Sect. 22. vnto whom both Courts and Scholes doe attribute much , we shall finde that some there are among those also , who thought that marriage might be dissolued , or at least that it was a disputable argument . Concerning which matter , though he haue somewhat in Iohn of Andrew for espowsals or marriage that is not finished by carnal knowledge : yet , in that which is consummate he findeth so little , that he is faine to hold him contented with that same Iohn and two more , which are , Panormitanus , and Hostiensis : and hath no more in them neither , but onely that one of them leaueth it to the iudgement of others , hauing first brought arguments both against it , and with it ; another but disputeth it only , and thinketh the contrary side to be the more probable : and the third doth but seeme to bee for it also , namely of that opinion , that the Church might doe it . That such things sometimes haue bin done , he bringeth in two miserable examples : the one , that Pope Zacharie , in a case of incest allowed the innocent wife of the incestuous husband to marry againe ; the other , that that Antonius narrat , sibi conspectum fuisse diploma , quo Ro: Pontifex dirimeb at matrimonium ratum & consummatum , that is , Anthony reporteth , that he had ●eene a Bul , wherin the B. of Rome did abolish or dissolue matrimonie that was fully established , and ( by carnall knowledge ) consummate . And one other of good reckoning among vs , hath ( for the former ) added thus much also , D.R. Cap. 1 that the Pastors & Doctors of the reformed Churches haue perceiued , & shewed , that in such case a man may put away his wife , and marry another . And true it is that divers of them haue resolved on that opinion , and haue published the same accordingly : but whether they haue perceiued or found it to be so indeed ; and whether they haue shewed , or by any sufficient demonstration declared the same , let that ( as yet ) lie in question betwixt vs , till we be further advised of it . Againe , that the Fathers do not so fully consent & agree together against it , Ibid. c. 3. as the adversary that hee hath chosen doth beare men in hand that they did : but were many of them for it ; especially , for the first foure hundred yeeres . An argument , that the better it can be proued , the stronger it will be indeed ; both against that adversary of his , & against all others of that company : but simply to beat out the truth of the question , a reasonable good presumption indeed , but that is all . Of those that Erasmus alleageth as not against him , he is if we mark it little better furnished : and his choice is of those two whom before he alleaged : Iohn of Andrew , and Panormitan . And , seeing , the waight of that matter hangeth not on that pinne , I haue not thought good to goe any further , then to so much as himselfe hath gathered . And so as touching the former of them , the help that he getteth ofhim is this , that proposito casu , an Pontifex possit indulgere , vt filius unicus Regis monasticus , ducat vxorem , eámque habeat donec gignat prolem masculam : pag. 495. rationibus in utramque partem adductis , pro neutra pronunciat , rem aliorum arbitrio relinquens . that is , propounding a case whether the Bishop of Rome , may dispense with a Monke the only son of a King to take a wife , and to haue her vntil he haue begotten issue male of her , bringing in reasons on both sids , he determineth for neither , but leaveth it at large to the iudgement of others . Which ( we see ) is but one speciall case , and doth not concerne this of ours : and yet that in that case also , although hee doth not pronounce against him , yet in that hee maketh such dainty in so speciall a case as this , hee sheweth himselfe plaine enough how hard hee would bee in the whole generally . And that doth the other more plainely acknowledge , who reciting the same of his , addeth thereto thus much of his own . Ego satis putarem , Ibid. quod nullo casu Papa posset dissolvere matrimonium consummatum inter fideles , ita quod eligerem partem negativam : that is , I should rather thinke , that in no case the Pope might dissolue matrimony consummate both the parties being faithful , so that I shoulde chuse the negatiue part . So that al the helpe which ( he conceiveth ) he hath in him , is no more but this . Nec hic asseverat , sed argumentum ut disputabile proponit , Ibid. cujus alteram partem ipse putat esse probabiliorem : that is , Neither doth this man affirme it , but he propoundeth the argument , as disputable , himselfe thinking the other part to be more probable . And so likewise by and by after commending one special reason , for that out of it an argument may be taken , quod etiam Ecclesia non posset illud dissolvere : that is , that even the Church cannot dissolue it , he gathereth thereon , Rursus hîc non affirmat Ecclesiam non posse dirimere matrimonium consummatum , imòpotius innuit posse : Ibid. licet ex hoc capite dicat posse sumi argumentum pro diversa parte . Neque statim expugnatum est , quod oppugnari potest argumento : that is , Againe hee doth not here affirme , that the Church cannot breake asunder mariage consummate already , yea rather he implyeth that it may : although he say that out of this place an argument may be taken for the contrary side . Neither is it by and by won , that is at any time by reason attempted . How poore helps these are , I think that every one will soone perceiue : I for my part wil so much spare them , that nothing at al I wil disturbe them . The argument that they take of the authoritie of those that are against them , Then out of those that are against them , is in effect no more but this , that whatsoever is brought by any against that conceived opinion of theirs , it is al but weake & may easily bee answered . And for this point I haue thought good to note , not only that iudgement before to haue beene in Erasmus abroad : but also , that yet it seemeth in part to remaine in that one of good account among vs at home ( that before I spake of ) vpon whom , diverse I heare doe rest not a little . That Erasmus was of that minde , Pag. 505. his words are plaine ; Videbam ea quae objiciuntur , facile posse dilui , citra nostrae religionis injuriam . Videbam rationes quas adducunt hac in causa veteres & neoterici , non esse tam vrgentes , ut adtantam adigant necessitatem hominum genus : that is , I saw that those things that were obiected , might easily bee answered , withou● doing of any wrong to our Religion . I saw that the reasons which the Fathers of old , & the late writers do bring for this matter , are not so vrgent , as to driue mankinde to such extremity . Wherein whether he were deceived or not , or whether hee had but some over-weening conceipt of that his motion , let it rest for me , vntil the cleerenes of the matter it selfe ( being first beaten out ) may teach vs both , whether it be so , or not . But true it is , that before hee had noted some things that might seeme to be no smal part of the foundation and ground of that his opinion : as namely , from what authors such perswasion came , and how wrong they were in some things else besides , even the best of them al. For the former of them , Iam ut demus , saith he , conjugium legis esse divinae , certe pleraque quae circa matrimoniorum causas tractantur adjus positivum pertinent , veluti de gradibus de impedimentis , de rescissionibus . Neque haec decreta à synodis celebribus profecta sunt ad nos , sed à privatis Pontificum responsis , &c: nonnunquam à seipsis dissentientibus : that is , Now that we grant that wedlocke it selfe is of the law of God , yet many things that are handled about the causes of matrimony , do appertaine to the positiue lawes , as of degrees , of impediments , of vndoing againe . Neither did these decrees come vnto vs from the more famous Councels , but of the private answers of Bishops , disagreeing sometimes even from themselues . For the latter also , Nec mirum est , veteres illos tam iniquos fuisse divortio , quod & apud Ethnicos fuit odiosum , qui conjugium etiam aegre admiserint , aegrius digamiam , that is , Neither is it marvel , that the ancient Fathers were so hard to allow of divorce ( which was an odious thing even among the Heathen also ) who did but hardly allow of marriage it selfe , & much hardlier of second mariages . In both which he sheweth himselfe to be of opinion , that this restraint of such divorce as he would plead for , is only of men ( one fowle gawle in the argument : ) & then , that it proceedeth from such men also , as whose credit ( one way or other ) is , in such cases , but very smal ; for which I meane not here to contend , but wil rather adiourne it vnto such account in the end , as the issue of the cause shal then afford it . And yet so far as I am able to see into it , he needeth not so much to trouble himselfe in spying holes in that iudgement of the Fathers of old , as , in this , to defende his owne . In which respect I marvel the more , that he findeth so many faults with that kinde of divorce which only in this case standeth by law among vs , 1. Primum , saith he , ita licebit divertere , ut posteae vivat castratus & orbus . Pag. 498. 2. Deinde si post suspicionem adulterij rem habuerit cum uxore , excidit à jure repudiandi . 3. Adhaet si ipse quoque fuerit adulter , cogetur cum adultera cohaerere . 4. Postremò , particulam exceptionis huc detor quemus , non ut jus faciat marito repudiandi , sed ut sirepudiet , non facturus sit adulteram , quandoquidem jam adulteram abijcit . Nam id Augustini commentum est : that is , First we haue divorce but so far allowed vnto vs , as that whosoever will vse it , he must afterward liue as a gelded man , and without ( possibilitie of ) children . Then if after suspition of adultery , hee neverthelesse haue to do with his wife againe , then is he falne from the right he had to sue the divorce . Besides , if himself haue committed adulterie too , then must he stil cleane vnto his adulterous wife . Last of al , that particle of the Exception we wrest vnto this , that it shal not giue any right to the husband to put away his wife ( for adultery ) but , if he do it , then he doth not make her an adulteresse , because he doth not put away but such an one as is an adulteresse alreadie . For that is , saith he , Augustines conceipt thereof . Wherein though he did seeme to himselfe , then to haue found many faults in that their iudgements ; and , in the last , with S. Augustine himselfe : yet I doubt not , but that in the end it wil appeare , that therein he troubled himselfe more than he needed ; and in the meane season , that every one may perceiue that he counteth those such faults , but onely in respect of that presupposall , that such divorce as he requireth , doth vndoubtedly stand on the authority of the word of God , which if it doe not , will soone make those great faults of his to be none at all . As touching that other that is of the same iudgement likewise , he also accounteth that to be weake which is brought against it ; and accordingly dealeth therein : and especially against one , whome hee hath made his choice adversary in it , for whom also , I for my part ( but so far as he hath the truth ) will craue no sparing . More specially whereas S. Augustine is accounted to be the strongest of all against the liberty of divorce for adultery and marrying againe he noteth more weaknesse in that iudgement of his , D.R.C. 1. then others doe that yet I haue seene : both in his owne confession after ; & in mistaking a part of the Text. Sect. 23. But how far that weakneth the force of his iudgement is not so needfull for vs to discu●se : as not so materiall but onely to such as rest some parte of their iudgement on him , which in this I meane not to doe .

23 What inconvenient speeches they haue besides , if now we examine , What inconvenient speeches they haue besides : Erasmus especially . the truth is , that all of them ( lightly that I haue seene ) haue some ▪ but yet that Erasmus , the leader of them , hath therein so far gon beyound them all , that none of them ( so far as yet I haue found ) haue attained vnto him . And because inconvenient speeches , though they be no certaine arguments that the cause is not good that is handled by such ; yet are they faire warnings for any in such case to take heed , because they proceed from a troubled mind , and most commonly argue a want of the truth , and even by that only oftimes are occasioned : therfore it shall not be amisse that we somewhat consider of them , but first of those that we finde in Erasmus ; then , of such as we finde in others . Of those that we finde in Erasmus , there are two sorts : some of his owne , & for which himselfe is to answere ; others , that are none of his , but belonging to such authors as himselfe bringeth in to help to beare out his owne persuasion therein . Such as are his own , Those that are his owne , are of two sorts also : some concerning his own iudgement in this matter ; others , concerning the Scripture it selfe . Concerning his iudgement herein . Concerning his owne iudgement in this matter , he hath in such sort ordered his speech therein , that although he hath not plainely set it downe , yet hee seemeth to incline vnto it , both that certaine disorders in making of mariages should be good cause to dissolue them again : and that even the wickednesse of a woman , want of children also ( belike he meaneth of such as are legitimate ; & that he may not so account of those that either he had or hereafter might haue by his adulterous wife ) yea & burning lust also , should be good causes likewise to marry againe . For the former he saith . Apud ethnicos non erat ratum matrimonium , Anot. m. 1. Cor. 7. pag. 499. nisi parentum aut tutorum authoritate comprobatum , ne apud Iudaeos quidem , & tamen apud utrosque aliquo modo dirimi poterat matrimonium . Apud Christianos facilime coit conjugium , & semel initum nullo modo potest divelli . ●urtim inter pueros & puellas per lenones & lenas , inter stultos ac temulentos copulatur matrimonium , & tam turpiter initum indssolubile est , & quod magis est notum , sic initum fit sacramentum . that is , Among the Heathen there is no mariage accounted of force , but that which was approued by the authority of parents or tutors ; neither yet among the Iewes : and yet with both those might matrimonie , some way or other , bee dissolued againe . Among Christians marriages are most easily made , and yet being made , may by no meanes be broken off . By stealth betwixt boies and wenches , by bawds and harlots , betweene fooles & drunken persons haue mariages beene made : and yet , a marriage being so ilfavourdly made , may not in any wise be dissolued ; and , which is the straunger of the two , is become a Sacrament also . To which ende soone after hee doth likewise insinuate , Ibid pag. 500. that if the Magistrate or competent Iudge should dissolue such , then were they rightly dissolved by the Ministers of God , which before were naughtily made by the Deacons of the diuel . For the latter , hee saith likewise , At interim seposita paulisper authoritate scriptoris rem ipsam mecum expendat lector , num hae satis graves sint causae cur innoxius maritus debeat alligari sceleratae mulieri , orbitatis molestiam , & libidinis incendium ferre per omnem vitam : ne vel parum prudens habeatur à quibusdam , quod rem quae non successerit , denuo sit aggressus ( quasi turpe sit , qui semel tempestatem expertus sit , iterare navigationem ; aut qui in deligendo amico erraverit , quenquam alium in amicitiam admittere ) vel intemperans , aut avarus , qui formam aut dotem mutare voluerit , non vxorem . that is , But setting aside for a while the authority of the writer ( meaning S. Ierom ) let the reader consider with me the thing it selfe , whether these be causes of sufficient importance ( that then men would easily take occasion divers waies , to breake of and to marry againe ) that the husband should be tied to a wicked woman , or that he should suffer either the griefe of the want of Children or the heate of lust all his life long , least he should be accounted of divers either vnwise , that hauing taken in hand such a course before as did not fall out well with him , he neverthelesse doth take it in hand againe ( as though it were a shame , that hee which once had beene in a tempest , should goe to the seas againe , or he that had beene before deceiued in choice of his friend , should never admit any other into his friendship againe ) or intemperate , or covetous , as though he rather desired to make his exchange of ( more ) beauty or ( better ) dowry than of his ( so bad a ) wife . Which course of his if any people should establish by law among them , it were hard to finde how it might bee avoided , but that for matters of marriage , & all others thereto appertaining , some would all be cleane out of order . For first as touching so large a liberty of divorcing their wiues away from them , vpon any of those so many braunches of disorderly marriage , we may plainely see , that it would lay open a ready way to many divorces : for because those disorders are such , as that wee may conceiue no hope , that either they will or may be amended . So likewise for marrying againe therevpon , if but the two first causes onely might bee allowed soone should we see , that such a liberty , so freely graunted , would be ( by many ) as freely vsed : but then , if the third should be added withall , that so oft as it would require , it should still be allowed a new and fresh marriage , and not beaten back to the former againe , then as we haue a proverbe in another matter , so should wee quickly finde it in this ( to the shame of our faces that had so taught them ) that but set a begger on horsback , & we may be sure , that he will ride . Concerning both which , although it may be that if Erasmus had beene , derectly demaunded , whe●her he would haue allowed suchliberty or not , he would haue bethought himselfe better , & in the ende would haue denied : yet seeing he hath fensed his speeches no better , but that in the heate of his reasoning for the other , hee hath so farre overslipped himselfe in these , that the reader may probably gather , that he was of that iudgement indeed , therefore must he now be content , that these also bee taken for part of his inconvenient speeches . Concerning the Scripture it selfe , he hath so many hard speeches of the same ( such I meane as may be taken ill , Concerning the Scripture it selfe . and in appearance doe most incline therevnto ) that it may seeme , that both he found that new motion of his to bee very much crossed thereby , and that hee could not quietly beare it , that so it should , and therevpon vttered those speeches of it : somewhat of the whole generally ; but much more , of Saint Paule more especially . Of that which hee vttered of the whole generally , I haue noted no more but this , and that but only towardes the ende of his Treatice . Videbam Scripturam , saith hee , hac in parte , ut plerisque , Pag. 505. esse perplexam & ancipitem . That is , I saw that the Scripture was in this point , as in many others , intricate and doubtful . Of which , for this point , albeit he had some probability so to say , so long as those places aforesaide were so much mistaken , & by so many , as they were : yet those places being duly considered , we may now plainly perceiue , that the Scripture is plaine inough for the negatiue of that Motion of his ; and that al the hardnes and doubtfulnesse of it , is for his Affirmatiue only . Which might and should ( I thinke ) haue taught him , rather to haue suppressed that his doubtful motion , than for it so hardly to speake of the Scripture it selfe . That which he vttered of S. Paul more specially is dispersed almost throughout this whole Treatice , especially while he answereth the places ( after this manner ) that are brought against that opinion of his . For in answering the fifth of Matthew , Non probat Paulus , saith he , Pag. 499. digamiam : & tamen , ob incontinentiam permittit , quod non audet exigere : satius esse judicans , nubere quàm uri . Et nos de rigore divortij , nihil omnino relaxamus ? that is , Paul doth not allow the second mariage , or a widdow to marrie againe : and yet for incontinencie he suffereth ( as I take it ) the second marriage , which he dareth not require ( or as I take it , as more agreable vnto his meaning , howsoever the words do somwhat vary , that he alloweth to marry againe ; because he dare not so strictly require that they containe ) thinking it better to marry , than to burne . And do we release nothing at al , of the hardnes or rigor of divorce ? In which speach of his the inconveniencie that I speake of , resteth especially in these two points : that Saint Paul allowed not of widdowes marriage ; & , that himselfe accounted , that to allow of divorce no farther than it was then ( which notwithstanding was as much , as any of vs may lawfully challendge ) was too hard and rigorous dealing . The text is the 19. of Matthew , wherein while he dealeth , Pag. 499. there he saith againe , Paulus indulget humanae fragilitati , relaxans saepenumero Domini praeceptum . Cur non idem facere possit Romanus Pontifex ? That is , Paul beareth with the weaknes of man , releasing oftimes the Lords commaundement ( what ? often : where once ? ) Why may not the Bishop of Rome do so likewise ? what else ? Comming to those places that the Apostle hath , and beginning with that which he hath in the seaventh to the Romans , there he findeth his motion so probably at least , but I would rather say so strongly crossed , that it must be , Paulo peculiare , Pag. 502. nihil non torquere ad Evangelij negotium , pia , Christianáque vafricie , &c : that is , Pauls fashion , to wrest any thing for the Gospels sake , with a godly and Christian subteltie . And anon after , on that other place in the seaventh of the first to the Corinthians , in effect al one with that to the Romans , he also is the same that he was before . For there the Apostle ( with him ) must be lubricus in disputando , nunc huc se proripiens nunc illuc : that is , slipperie in disputing , Pag. 503. shifting himselfe , now hither now thither : therein alleadging Origen besides , something to accord to his iudgment therein . And on the latter of those two places in that epistle to the Corinthians ( which though it be in the Text before , yet is it commonly taken after as a several place by it selfe ) there also both he calleth the law of God , the Apostles law , & by & by after , he doth charge him with rigor also . For as touching the former he saith , verùm haud scio , an Paulus tribuerit hac in parte nonnihil suae legi , &c: that is , But I know not , whether Paul in this point did attribute much to his owne Law : and for the other , Quod si Paulus tribuerit hac in parte nonnihil suae legi , &c: that is , But I know not , whether Paul in this point did attribute much to his own law : and for the other , Quod si Paulo proposita fuisset hujus modi causa , stultus cum stulta , puer cam puella contraxit , &c: fortasse pro causae circumstantijs aliud responderet Apostolus , & nonnihil relaxaret de rigore consilij superioris , sua scripta civiliùs nobis interpretaretur , quàm nos interpretamur : that is , But if such a case had beene to Paul propounded , one foole with another , a boy and a wench haue married togither , &c: it may be that the Apostle , according to the circumstances of such a case , would giue vs some other answer , & would remit vnto vs no smal part of the rigour of that his advise , and would interpret his writings more civilly vnto vs , than we our selues are wont to take them . Where also we may farther note , that he tearmeth it ( if hee keepe to his place ) but the Apostles advise or councell , which the Apostle himselfe calleth the Lords commandement : and that hee doth something insinuate farther , both that the Apostles rule was not absolute ( for that , in the case that he did put , hee thinketh that he might haue given it another answere ) & that the Apostle himselfe were so flexible , that in curtesie he would haue yeelded something vnto them in that matter . And last of al , towards the end of that Annotation or Treatice of his ( that yet he may part with him in friendlie manner ) he giveth this speciall commendation vnto him , that he is so careful of the salvation of others , that to that end , pag. 506. nonnunquam etiam detorquet sacras literas , that is , hee often even wresteth the holy Scriptures . But the Scriptures , it is wel enough knowne , do so directly tend to the salvation of vs and therefore need so little to be wrested to that end , that we haue heere mo wonders than one : first , that Erasmus could ever so write of the Apostle , and did not rather suspect his own motion , when he saw whether it brought him ; then also , that others , so many , and of so speciall reckoning , did not take that as a warning to them to haue seene somewhat better vnto it , that therein they had not followed him so much as they did . Sect. 24. As for those others , that are none of his own , but found in those Authors that himselfe bringeth in to helpe to beare out his owne persuasion , I note no more but this , Such as are in the Authors whome hee alleageth . Pag , 492 , 493. that whereas there he alleageth but only three of the ancient Fathers ( Origen , Tertullian , & Ambrose ) yet even in those , & in every of them , himselfe hath noted somewhat withall , that may crack their credit for this matter : a crasie point of doctrine belike to bee tried by the Fathers , if it had no better help then he then knewe of . And though he might haue made better choice then so , yet that also , in this case had little holpen , because it is not by them , that the estate of the question standeth , as now wee set it . So , for these we shall not need so much as to recite them , but may better referre those that would see them to the place it selfe ; yet this notwithstanding is worthy the marking , that most of the learned ( that yet I haue seene ) that since haue followed that course , do in like sort rest on those Fathers also and lightly goe no further neither : D R. in all his third Chapter . whereas we haue one of our owne , that hath so far inriched that point beyond them all , that although it be not such as is thought meete to be published , and was written but on speciall occasion ; yet therein we may see more learning vttered for that matter , then in any of those that in other countries haue written thereon , though we ( in our wonted humor ) haue them in better account .

24 Of those that wee finde in others , Inconvenient speeches in others . there bee two sorts : one , that is common generally vnto all ; and others that are proper only to certaine of them . That one that is common generally vnto them all , is , that they doe so resolutely make it to bee the duty of the Magistrate to punish adultery by death , General to all . & account it his negligence if he do it not . All which kinde of speeches I account inconvenient in two respects : first , because so they doe imply ( withall ) a point of doctrine , more then they ought ; then also , for that most of the Magistrats of all Christendome are such , as , if it were wrong , yet could they not help it would they never so faine . That point of doctrine which those speeches do implie ( withall ) more then they ought , is , that the Judicialls of Moses should of necessity be obserued in our government also ; or , that Christian Princes are bound to obserue the same : a point of doctrine that divers are oftimes leaning vnto , but such as may not be vniuersally held ( I meane , for all those Judicials ) neither is it further vrged by the better sort but according to the equity of them , & the negatiue plainely held by this Church of ours . Art. 7. That most of the Magistrates of all Christendome are such , as that , if it were wrong , yet could they not help would they never so faine , it is plaine enough in it selfe , for that they deale with no power over those that are vnder them , for lands nor goods , life nor lim , but so far as those lands by which they govern allow vnto them : & that no lawes are allow'd to stand in force among vs , but only such , as wherevnto all the estates doe first condescend . And then , if the Magistrate ( although it were a thing to be wished , and himselfe were , for his part so inclined also ) be so little able to doe it , they do by such speeches , not onely farther charge him then there is on his part any cause , but also let downe no small part of his credit or honour among the people , which they should rather seeke to maintaine , knowing that the people are ready enough ( of themselues ) to thinke so meanely of their Superiors , that they need no such provocation vnto it . More speciall to certain of them . Those that are more proper to certaine of them , are two : one , that they bring in so many things else , to dissolue the band of marriage ; the other , that some of them account it so much against duty , to forgiue their offending wife . More causes of diuorce . If many waies else marriage may be dissolued in the iudgement of divers of them , then ( in their iudgement ) were it but a loose and a slender band : which notwithstanding the word it selfe maketh to be the strongest and fastest of all others , aboue that which is betwixt neighbours and friends , yea and betwixt Parents and their children , either by the duty of the one , or by the naturall loue of the other . That divers of them account that many waies the bond of wedlock may be dissolued , Peter Martyr is of that credit among vs , P. Martyr . that his only voice may stand for many , and teach vs also to conclude , that if he be a Patron of that opinion , then is hee not likely to want other followers besides . He therefore , In 1. Cor. 7. & in loc. com . clas. 2. c. 10. sect. 69. p. 306 when he is handling of that point , that man & wife must keep together , addeth therevnto , that he doth not so say , quasi nunquam liceat conjugibus quandoque à se invicem dividi , vel per morbum , vel per aliquas graves incidentes necessitates : sed ut conjuges intelligant , nihil per suam voluntatem debere obstare , quin simul habitent , neque refugere debent , ut unà vivant . that is , As though it were never lawfull for married folk to be sundred againe the one from the other ; either by disease , or by some other speciall necessities that may befall them : but that maried folke vnderstand , that , by their owne good will nothing should let , but that still they cohabit , and that never they ought to shrinke from living together . And by and by after , putting the case of an Atheist , though a while he make some question thereof , quia non licet de quopiam , dum vivit animum despondere , &c. that is , because we may not dispaire of any man while he liueth , nisi manifesta & praecipua revelatio de damnatione illius intercesserit . that is , Vnlesse some manifest and principall revelation shall bee given of his condemnation ( an hard case to bee found : ) yet afterward he plainely concludeth , that a faithfull woman may depart from such an atheist husband , if in the meane season he blespheme and curse Christ , and will not suffer , either that himselfe bee therein reproued , or the truth of Christ be by her acknowledged . But in the next two Sections following , Ibid. Sect. 70 , 71 , both he setteth downe the same liberty for the one that is weake , and by the other partie drawne from that faith by little and little : and and answereth besides divers obiections that he taketh to be strong against it . Item si contingat , saith he , ut conjux fidelis debilis sit , & sentiat ex eo matrimonio se de religione Christiana paulatim deijci ita ut abducatur quodammodo à fide , ac in idololatriam ex idololatrarum convictu in procliui sit ut ruat . that is , Also , if it fall out that the party faithfull be weake , & findeth it selfe , by the reason of that matrimonie , by little & little to be carried away from Christian religion , so that he bee after a sort led away from the faith , and be in some special danger to fall vnto adulterie , by the reason of his conversing with idolaters : in this case his resolution is , Non opor tet ut maneat , that is , he is not bound in ●uch case to tarry : and his reason is , for that we may not doe evill that good may follow . To which ende also , vpon that place of the Apostle he added further , that it is apparant , sententiam Christi , quae tantum excipit scortationem , non esse completam , cum hîc Apostolus alteram adjecerit : that is , that the sentence of Christ , whereby hee excepteth no more but fornication only , is not complete or full , whenas the Apostle doth here adde another cause besides ; hee meaneth , when the infidel departeth from the faithfull , in cause of religion . Zegedinus followeth the selfe same course to speak of , first in that same sentence of Christ : Zegedinus . In loc. com . p●o leg . in ●ab. 1. de divortio . then in that presupposed libertie of divorce . On that sentence of Christ , Quidam , saith hee , literae , seu dicto Christi mordicus inhaerentes , clamant propter solam fornicationem matrimonia dirimi posse . Verum , cum Paulus permittat repudium palam mulieri fideli , si propter religionem negligatur , & abjiciatur à viro infideli , ac significet , non in fornicationis tantum & infidelitatis casibus , fratrem aut sororem ab altero separari posse sed & in similibus ( ait enim , non est servituti subjectus frater aut soror in hujusmodi , ubi paria peccata intelligit ) liquidè ex his constat , Christum fornicationis nomen in genere accepisse per metonymiam , ac nomine fornicationis seu stupri includere ea scelera quae fornicationi paria , aut certè majora sunt , excludere autem minora : that is , divers cleaving vnto the letter or speech of Christ over-precisely will needs haue it , that marriage may be dissolved , for no cause else , but only for adultery . But seeing Paul doth plainly allow of divorce vnto a faithful woman , if for religion she be despised , and cast out by her vnbeleeving husband ; and signifieth withal , that a brother or a sister may bee separated againe , not only in case of fornication and infidelitie , but also in others such like besides ( for he saith , that a brother or a sister is not brought into bondage in such things as these , where he vnderstandeth such like sinnes : ) it doth plainly appeare by these , that Christ by the figure of Metonymia did largely take the name of fornication , & that vnder the name of whoredome hee did include all such crimes , as were as great , or greater than it , and that he did exclude or shut out of the same but only the lesse , and his reason is , Qui enim posset Apostolus contra praeceptorem suum docere ? that is , For how can the Apostle teach that , which would be contrary to his Masters doctrine ? In that presupposed liberty of divorce hee saith likewise , In append . ad tab 1. de divortio . p. 348. Fieri non potest , ut rei foedae nomine intelligantur leves causae , ut vel morum culpa , vel corporis vitium quo maritus offendatur : excludantur verò majores causae , quibus matrimonia magis dirimi possunt : that is , It cannot be that vnder the name of some vncleane thing ( spoken of , Deut. 24.1 . ) smal matters should be ment , as some fault in behavior or manners , or some deformitie in the body , wherewith the husband may be offended : and that greater matters should be excluded , for which marriages might be much rather dissolved . Not to receiue againe the wife offending Beza . That it should be so much against duty , to forgiue the wife that so hath offended , Mr Beza is both very plaine and copious therein , as having of purpose handled the same : and yet more moderate therein than some other are , and therefore I rest only on him for this matter . And of this matter he setteth two principal questions : the one , of detecting such a wife to the Magistrate ; the other , of receiving her againe to favor . Concerning the former , De Repud . & divo●● , p. 113.114 . first he setteth the question , An teneatur innocens persona nocentem deferre , that is , Whether it be the duty of the innocent party , to accuse the other that hath offended vnto the Magistrate . And his answere ( in effect ) is , Magistratui inprimis indicare maritum vel uxorem praecipue decet , ne dum praepostera charitate alienum peccatum fovent , justam lenocinij suspitionem incurrant : that is , that right wel or chiefly it becommeth either the husband or the wife to complaine thereof to the Magistrate , least while they with a preposterous loue do cherish the fault of the other , they incurre a just suspition , that they are no better than bawds themselues . And being then farther demanded , whether we may not privatam injuriam condonare , that is , forgiue our owne private iniurie , hee so far intitleth the Common-wealth vnto it , & maketh it to come so neere vnto Anabaptistrie , that he cannot allowe it : and he addeth in the end , Nam certè Christiana charitas malis non favet , that is , For certainely Christian charitie favoureth not ( either evil things , or as I should rather take it ) those that are evil . So likewise , being further vrged with the example of Ioseph , that did not deale so hardly with Marie his espowsed wife , and that he was commended for that his moderate dealing , he answereth that it was but doubtful in him , and that hee had no certainty of it , and therefore , that in that respect , he did the best , as his case was . But what letteth , but that a man might rather thinke , that Ioseph made no doubt of the matter ( as then also himselfe had gon too far ) but thought himselfe very certaine of it ? then is this obiection vnanswered as yet . And Mr Beza him selfe alloweth Ioseph thus much to put him out of doubte of the matter ( if that may serue ) that uterus eminens praegnantem esse demonstrat , that is , that her belly being growne so great as it was did plainely shew her to be with child : & so , that he , ejus videlicet rei quae extra ordinem contigerat ignarus , that is , ignorant of that matter which had befalne her extraordinarily , might wel haue thought ( & without any doubting , with himselfe ) omnino ab aliquo gravidatam esse , that is , that certainely ( omnino ) shee had by some body beene gotten with child . So it seemeth ( even by that which M Beza doth allow him ) that he was nothing doubtful of it : but only that he was therin deceived . Again , being further pressed , that in this case also privat admonition should go before , at least among friends , & that rather the Church than the Magistrate ( as themselues are wont to speak ) or some certaine persons should bee first sought vnto , hee both liketh not of that neither , and bringeth in certaine reasons to be assistant vnto him therein : but yet in the end addeth thus much withal , Dixi quid hîc mihi videatur . Suum cuique judicium esto , modo ex verbo Dei unusquisque sapiat ▪ that is , I haue said what I mee selfe doe thinke of this matter . Let every one iudge as himselfe thinketh good , so that no man goe any further then hee hath the word of God to leade him . Ibid. Concerning the latter , he first likewise propoundeth the question : and then setteth downe his judgement on it . The question is , An , inforo conscientiae , nocentem personam convictam teneatur innocens ablegare ; an verò poenitentem rursus recipere . that is , Whether in conscience ( before God ) the innocent party be bound , quite to put away the offender being once convicted of it ; or vppon repentance to receiue him againe . In which point , when first hee hath graunted that many of our great Divines , both old and new , do little agree among themselues , and , in his iudgement , illos quidem nimium adversus nocentem rigidos , istos verò nimium faciles videri , that is , That one sort of them seemed to him to bee too rigorous to the partie offending , & others to be over easie : yet then he so taketh against those that hee accounteth too easy , that little or nothing he differeth from those that he thought before too rigorous ; rather shewing ( and that rightly in deed ) that the reasons whereon they grounded that austerity of theirs were to weake to beare it , or , that , those reasons did not so conclude ; then that hee doth so much dissent from their iudgement therein . For he findeth no more in them ( in neither of those whome there he nameth , Ierom , and Bucet ) but only the negatiue , that the offendor may be retained ( which he accounteth so great austerity ) and yet himselfe , though in some case he doth qualifie the same , yet in some other hee draweth very neere vnto them . His qualification is , that , he doth not condemn him , qui uxorem resipis centem recipiat , that is , Ibid. p. 115. who receiueth his wife vpon her repentance ▪ and againe , Deinde , vt modo dixi , non nego posse iterum admitti adulteram resipiscentem , that is , Moreover , as before I said , I doe not deny , but that an adulteresse , if shee repent , may bee admitted againe . And elswhere he yeeldeth somewhat further also , as on other occasion before I noted . But as in this place hee yeeldeth thus much , so are we to note that he addeth withall that which doth ( if it be marked ) not a litle impeach that which is granted : and first , though there be repentance afterward found , in her that had committed adultery before ; but then especially , if the party offending as yet repent not . For though the adulteresse doe repent , yet first hee saith , that multae aliae justae causae esse possint , cur adulteram quantumvis resipis centem , in thorum rursus non admittat , qui tamen alioqui illatam sibi injuriam ex animo condonavit : that is , that there may be many iust causes , why a man doth not admit his adulterous wife to his bed againe , though shee repent never so much , who yet notwithstanding from his heart forgiveth the iniurie that is done vnto him . Wherein seeing he setteth downe , that there be many iust causes , and that a forgiuenes from the heart may be ( betwixt man & wife ) without bedding togither againe ; though neither he name any of those many causes , nor sheweth how such forgiuenes may stand with such strangnes too : yet such as are corruptly inclined in those matters , may easily finde matter enough to their contentment , wherewith to feed that humor of theirs , both in the one , and in the other , so rawly left as there they are . Then also hee addeth further , that he is not of minde , that a man is bound in conscience to receiue the adulteresse againe , though shee repent , sed , post modestam Ecclesiae adhortationem adhibitam , Sect. 25. unumquemque suae conscientiae relinquendum , that is , but after some sober exhortation given by the Church , that everie one is to be left to his owne conscience , and that they vsed the selfe-same order in the Church of Geneva : ( such as most of them are , that stickle so hard for the liberty that now we speake of ) would in such case lightly desire , both in respect of the weaknes of those ( to restraine any disorder of theirs ) that M. Beza here meaneth by the Church ; and especially in respect of that liberty , that when the Church hath said what it will , then may these notwithstanding freely do as themselues thinke good . But before the adulteresse repent , his iudgement is plaine , that the husband in no wise may receiue her againe : little differing from that rigour of those others before . For by another occasion speaking of receiuing the offender againe , ante resipiscentiae testimonium ▪ that is , before some proofe of repentance be giuen , he plainely saith that fieri non potest , quin sceleri faveatur , that is , that it cannot be done , but that wickednesse must needes be favoured . A sufficient token , that so to receiue an offender againe , hath at all no favour with him : and thereby also a sword giuen into the handes of those that are of that humor , to be long enough avenged on the offender , til they may finde tokens ( to their contentment ) of true repentance . So haue wee hitherto partly seene , both how weake reasons they haue , and what inconvenient speeches ( besides ) they haue now and then interlaced among them . The meaning of the places themselues : & first that such is not the meaning of them as they would haue it .

25 Now to examine the places themselues ( for the true sense and meaning of them ) for the better vnderstanding of the order ensuing , wee are first to acknowledge , that when we haue gathered the meaning of them , and withall haue made it reasonable plaine , even out of the consideration of the places themselues , yet is it not vnlikely , but that it will hardly sinke in the mindes of others , vnlesse some doubts be answered withall , which otherwise will much prevaile with many : and therefore are we first to set downe the meaning of them ; then , to consider of those doubts that seeme to be so strong against it . And to finde out the meaning of them , wee are first to set by that which is not : then , afterward to declare that which is . That which is not , being first set by , both the most of the busines will bee dispatched , and the other wil then more plainely appeare : but herein also wee are not barely to set downe the negatiue , that I meane vnto it ; but also to adde some such proofe therevnto as may not well bee wanting from it . The negatiue that I meane vnto it is this , that whatsoever Christ by those wordes meant ; yet this , in no wise , seemeth to bee his meaning therein , that thereby hee would giue them liberty , so to divorce themselues the one from the other . That which I thought needfull to ad therevnto , & is not meete to be wanting from it , least so it should stand as a bare negation , resteth on two principall grounds : one , that Christ himselfe should not seeme to bee so favourable vnto it ; the other , that the nature of wedlocke doth not well beare it . For that Christ himselfe is not like to bee so favourable vnto it . That Christ himselfe should not seeme to be so favorable vnto it , seemeth to be a cleere case , being well considered , for that we shall finde , that there was never any such allowed before , nor after neither : namely that for adultery men might so part with their wiues , as that therby they were at liberty to mary others . In thenew Testament we never thought that we had any such liberty but only so far as these words of his would help vs . But in the old Testament we thought wee had many ; at least those two : the one in Deuteronomie ; the other , in Malachie . And therefore so long as those stood in that credit with vs , wee thought the sense of this Exception of Christ might well be , that hee allowed that liberty for adultery to all , that was allowed by Moses and Malachie , for lesser matters , to the Iewes before . And indeed that collection had beene very good , for that both Moses and Malachie also wrote those things not of their owne private motion , but as they were therein directed by Gods holy Spirit , which spake by the Prophets . But now if we finde , that these also doe faile vs , then must wee graunt , that now wee haue none : and so consequently , that , if Christ in this exception hath allowed that liberty vnto vs , it is such a thing as himselfe hath only done , and not one of his Prophets before , nor Apostles since . Which thing ( for my part ) I thinke would proue a strange assertion , that Christ in his holynesse should giue further liberty to that natural inclination of ours , then ever any other of his servants had done , before , or after . And for that matter wee neede go no further , then to themselues , that are for such divorce and marrying againe : and not vnto all them neither , for that fewer wil serue our turne . Mr Calvine therefore insteed of the rest ( and one that in weight may well stand , in matters of iudgment , in most of his writings , formany of them ) even in his Harmonie on the Gospels ( which was , as I noted already , some few yeares before that wee find that he had noted how that place of Deuteronomie was mistaken ) saith reasonably wel for that matter . In Mat. 19 , 3. Duobus capitibus ( saith he ) rem totam concludit : or dinem creationis debere esse instar Legis , ut vir conjugalem fidem tota vita co●at . Divortia autem esse permissa , non quod licita sint , sed quia cum praefracto & indocili populo negotium erat . that is , Hee shutteth vp ( meaning of Christ ) the whole matter in two principall points : ( one ) that the order of creation should be insteed of a law , that the husband al his life long should keepe his promise made in marriage ; ( the other ) that divorces are suffered , not as though they were lawfull , but because they had to doe with a stubborne and vntoward people . But yet more fully , on that place it selfe in Deuteronomie . In the beginning of that his Treatice , Quod ad divortia spectat , saith he , I● . Harm. i● lib. Mos●s , in Praeceptum . quamvis per indulgentiam concessum fuerit Iudaeis , pronunciat tamen Christus nunquam fuisse legitimum , quia primae dei institutioni , ex qua perpetua & inviolabilis petenda est regula , palàm repugnat . that is , Concerning divorce , although by sufferance it were graunted vnto the Iewes , yet Christ pronounceth , that it was never allowed vnto them as lawfull , because it doth plainely crosse the first ordinance of God , out of which the rule of our life is to bee taken , and ever inviolably to bee kept . Againe , Et certè scheda vel libellus divortij marito nonnihil asper gebat dedecoris , that is , And truely that instrument or bill of divorce did not a little discredit the husband . Lastly , even in the end , Ita admoniti fuerunt Israëlitae , quamvis impunè vxores reijcerent , licentiam tamen hanc minimè coràm Deo excusari . that is , So were the Israelites admonished that although they put away their wiues without any danger of punishment for it , to bee inflicted on them by law , yet that so to haue vsed their libertie , they could in no wise excuse vnto God . Quibus adijci potest , saith Gualter , viros saltem in speciem bonos & honestos , In Marc. 10. libellos repudij non facilè dedisse . that is , Wherevnto may bee added , that such men as but in shew ( or as they would themselues bee accounted ) were good and honest did not easily giue those bills of divorcement . By which speeches , and their hard ( but iust ) censure of divorce , it appeareth , not onely that no man of reasonable honestie did lightly vse the benefit of it : but also that it was not thought a thing lawful neither before God . And may we then thinke , that Christ would grant any such ? For if they reply that that divorce that they vsed was ofti●es for smal matters , & so not this that now is spoken of which is for adultery : true indeed that they vsed it for smal matters oftimes ( but then much rather , by al likelyhoode , for this also , seeing the iudgement of death was so little executed among them ) but yet that we know of none other besides ; & then , that stil it remaineth true which I said before , that if Christ allowed of such a divorce , himselfe is both the first & the last that hath done it . And for that the nature of wedlock cannot wel bea● it . That the nature of wedlocke doth not wel beare it , it may appeare by that which is said before of the weak reasoning of those , that conclude the bond of matrimony to be by adulterie broken , which is notwithstanding but the offence of the one part onlie . Concerning which , although Mr Calvine tooke not to himselfe the benefit of it , as wee saw before : yet did hee there set downe both a very good rule ; and a reason for it besides . Harm in Mat. 5.31 . The rule is this , Sanctius est conjugij vinculum , quàm ut hominum arbitrio vel potius libidine solvatur : that is , The bond of Marriage is a more sacred thing , than that it may be dissolved againe , when a man thinketh good , or rather when his lust doth sollicite him vnto it . His reason is , Tametsi enim mutuo consensu sese conjungunt vir et uxor , Deus tamen nodo indissolubili eos astringit , ne postea liberum sit difcedere . Additur tamen exceptio , &c. : that is , for although man and wife doe ioine themselues togither with their owne mutual consent : yet doth God ( otherwise ) tie them togither with such a knot , as may not bee loosed , Sect. 24. that afterwarde they may not sunder themselues againe . But yet there is added ( saith he ) an exception , &c. : meaning this that nowe we speake of , and so himselfe doth make little vse of the benefit of that his good observation that he leaveth to vs . For howsoever men & women may of themselues ioine togither in holy wedlocke : yet when so they are coupled , them are they also in such sort ioined togither by God himselfe , that themselues cannot breake the bond againe , as before is declared . As Mr Calvine againe saith elsewhere , In 1. Cor. 7● 11. Penes virum non est , matrimonium facere irritum : that is , It is not in the husbands power , to make void his matrimony : though himselfe there also , desire no farther advantage of this general rule , but only that marriage by domestical contention bee not dissolved : a small matter in comparison of that , which therevpon hee might iustly require . And therefore the councel that in another place he giveth , In Mat. 19.7 . is so much the rather in this case to be regarded , for that we may haue good hope therby , that this Exception of Christ wil rather sort it selfe to some other meaning , than to allow vs so strange a liberty . Sed videant privati homines , saith he , ne sua vitia legum patrocinio tegentes , culpam eorum duplicent . Nam hic Dominus obliquè Iudaeos increpat , quasi ipsis non sufficiat impunè suam proterviam tolerari , nisi Deum iniquitatis suae authorem inscribant : that is , But let private men take heed , that while they seek to cover their sinnes vnder the patronage of lawes , they so make not a double fault . For here the Lorde doth covertly reproue the Jewes , as though it were not sufficient for them , to haue their naughtines ( therein ) to be without punishment , vnlesse they made God also to be the author of that iniquity of theirs . As Iohanan and his company , Ier. 42.20 . being purposed before to go downe into Egypt , Sect. 26. yet would see if they coulde haue obtained the consent of Ieremie so to doe , that so they might seeme for to haue done it , if not with the Lords direction , yet at the least with his good leaue and licence first obtained . Num. 22 , 10.19 , &c. As Balaam also would faine haue gratified the king of Moab in that his bad suit ; but yet woulde first very gladly haue had the Lords allowance therevnto , if by any intreaty he could haue obtained it : but hee , for greedines of the reward ; and these , for the loue of their wanton pleasures .

Then what we may thinke to be their meaning indeed , and first of that in the fift of Saint Matthew . 26 What then should be the meaning of these two places that now we speake of , to the end that we may the better finde , because they do something varie , therefore it is needful , that we take them severally . First therefore to begin with that in the fift chapter of S. Matthews gospell , there will it bee needeful , first to search out his meaning therein : then to answere one speciall Obiection that properly to this place appertaineth . The sense of the Place first set down To search out the meaning of Christ herein , we had neede to consider not onlie how we may safeliest take it : but also , what we haue to induce vs so to do . As touching the former it cannot be denied ( neither is it , that I know of , by any ) but that in that notable sermon of Christ on the Mountaine , calling his auditory from the loosenesse of those daies , among other things of that nature , he also tolde them , that whereas it had been said of old , that whosoever did put away his wife , should giue her a bill of divorcement , he now saide vnto them , that whosoever did put away his wife except it be for fornication , should cause her to commit adulterie , & that whosoever married her that was divorced , shoulde commit adultery also . Which words , as it seemeth to me , we may safeliest take in this only sense , that Christ did shewe himselfe thereby , at that time to seeke no more at their hands , but only so far to restraine that liberty of divorcing their wiues , as that they did it but only for adultery : not meaning to shew that hee would allow that liberty vnto them ; but only that now he would so far restraine it . That which we haue to induce vs herevnto , I meane , so only to take it , and not to stretch it further , resteth on two principall considerations : one , certaine circumstances of this present place ; the other , such like in many other places of the Scripture besides . The circumstances of this present place , are two : one , of the time ; the other , of the persons who were his Auditory at this present . The time was shortlie after that first he began to preach , having gathered manie of his disciples , and done such miracles , that now the people began to resort apace vnto him . At which time Christ might wel thinke good , so far to beare with their weakenes and rudenes , as not to require ( at that time ) of them , the vttermost of that which rightly he might . His Auditory consisted on two sorts : the common multitude ; and those his disciples that then were . The common multitude we may very wel thinke to haue beene so rude then , that wel his wisdome might so farre forbeare them . The disciples were of the common sort before , & but lately come to Christ : and so consequently not vnlikely to bee almost as ignorant yet , as they were before ; and almost as much wedded vnto such libertie , as in the loosenes of that time had growne vp among them , as the residue for the most part were . His Auditorie therefore consisting of such , it is no absurd thing to conceiue , that hee meant hereby to presse them no farther than so , and not to grant as allowed vnto them , whatsoever now hee thought good , to leaue out of the bounds , that so he named . As , when men are disposed sometime to take in some part of their land that lyeth towards the land of others , though vpon some speciall consideration they set not out their ●ense so far as they might , yet doth not that by and by import , that they abandon the rest , or leaue it to others . For in such case they may so take in that which in such sort they compasse about with their ●ense , that neverthelesse they doe not meane to disclaime in the other neither . So in this , Christ may in such sort restraine that loosnesse of theirs , within those bounds that there hee set downe : that neverthelesse there may bee much without them also , that hee will not allow vnto them . And the rule is good , that wee take good heed , how we doe gather any thing that is not said , out of that which is at any time said vnto vs . For , seeing it pleaseth God , not only to lead those , that seeke vnto him for the same , to all the parts of such holynesse and righteousnesse as is accepted with him , but sometimes also , in an easier course to deale with the common sort , and so to restraine some things vnto them , that neverthelesse he leaveth them further libertie out of the restraint , then hee can like of that they shall vse : it may very well bee , that Christ did not meane hereby to teach the vttermost perfection in that matter ; but onely as Civile Magistrates doe , restraining such things as they hope they may obtaine , winking at others , and altogether passing over them in silence , if they feare that they can do no good therein . And seeing it is graunted of all , that that presupposed law of Moses was political , what letteth but that this ofChrist may be so too ? Zegedinus , one of those that is for divorce and marrying againe , doth plainely say it , though vnto another ende . Potest , saith he , & hoc responderi , dictum Christi de repudio , In loc. com . prol. pag. 347. ad legem judicialem pertinere : quae pro ratione temporis , loci , personarum , seu subditorum mutari , aut saltem mitigari potest . that is , This also ( saith hee ) may be answered , that that speech of Christ which is of divorce , belongeth to the Iudiciall law : which , according as the time , place , and persons shall require may be either cleane changed ; or , at least , made more easie to beare . And then , if we may take it to appertaine vnto the Iudicialls , and to bee politicall ( as no doubt it is the fairest , in that sense that before I noted , neither can there be any thing of moment , I am fully persuaded , brought against it ) first Musculus , another of them , plainely faith , Civiles leges multa non bona permittunt , propter subditorum malitiam , In Mat. 5. ne status publicus perturbetur : againe , nec omnia mala vetant , nec omnia bona praecipiunt . that is , Civill lawes allow of many things that are not good , because of the vntowardnesse of the people , least otherwise that publike estate should bee hurt thereby . And those lawes doe neither forbid all things that are ill , nor giue in charge all things that are good . Master Calvine also , another of them , Perperam , Harm. in Mat 5.31 . saith hee , sumebant piè sanctéque vivendi regulam ex jure civili . Nam leges politicae interdum ad hominum mores flectuntur : Deus verò , legem spiritualem ferendo , non respexit quid homines possint , sed quid debeant . that is , They did il to take the rule of holy and godly life out of the Civill law ( meaning the Iudicialls of Moses . ) For politicall lawes are sometimes framed to the waies or maners of men : but God in giuing forth the spirituall law , did not respect what men are able to doe , but what men ought to doe . Idem in Mal. 2. Againe , Magistratus multa quae non probabit , cogetur tamen ferre : quia nunquam ita praeclare agetur cum genere humano ut cohibeantur omnia vitia . Est quidem hoc optandum , ut nullum vitium toleretur : sed videndum quid fieri possit . that is , The Magistrate shall be compelled to suffer many things which he cannot allow : because it wil never goe so well with mankind that all sin may bee restrained . It is indeed to be wished , that no sinne at all were suffered among vs : but we must consider , what we may bee able to doe . And therefore as Musculus saith againe , of that praesupposed Law of Moses , that Christ did teach , that it was not giuen to any such ende , ut quod in se illicitum , coram Deo reddat licitum , that is , To make that lawfull before God , that is vnlawfull in it selfe : even so , not only wee may safely take this exception of Christ ; but also it will soone be found , as I doe take it , to bee the most approued sense that any way else we are able to finde , if indifferently we consider thereof as we ought to doe . In many other such like places of Scripture besides , we may so plainely find such sparing of the rude and ignorant people to be of God , as that it need not to be thought any derogation to the glorie of Christ , if so be wee take that onely to bee his meaning therein ▪ and first , in the old Testament ; then , in the new . In the old Testament wee finde such like dealing in two speciall Prophets : Moses the one ; and Elizeus , or Elisha the other . Exod. 34 : 29. ●5 . Moses , so soone as ever he found , that God had put on him some special glorie , that the people were not able to behold his countenance for the brightnesse or shining of it , by and by put a vail on his face while he was with the people : which notwithstanding hee did put off againe , when hee talked with God . Afterward , when hee gaue them lawes , and was not ignorant of their greate loosnesse in many of their waies , and namely in taking more wiues then one , De●t 21 , 15.24.1 . and in divorcing such as they had , albeit he knew them wel enough , and spake of them too : yet did hee make no law against them , nor so much as reproue them neither . 2. King . 51.17 . ●9 . Elizeus also , when his new convert Naaman did seeke to haue the Prophets approbation , that he might ( in one case ) a little halt betwixt God and Baal ( at least , as it seemeth that his wordes did therevnto tend ) the Prophet did nothing at all reproue him , but after the vsuall maner did bid him farewell . In the new Testament we haue the like , not only in divers of his servants : but also , in the Master himselfe . In his servants wee haue such things , both in divers of them severally : and in the whole body of the chiefe of them all , iointly together . Of those that are severall , Ioh. 1.21 . first we haue that faithfull one that came before him , vtterly denying ( for the peoples weaknesse , whom hee found to bee ready to haue him in over great admiration ) that hee was Elias : Mat. 11.14 . & 17.10.13 . which notwitstanding in two severall places Christ doth as plainely ascribe vnto him . An other that followed , Heb. 5.11 ▪ 4 . being in hand to speak of Melchisedek , and then remembring that such things as were to be spoken of him , were many of them hard to be vttered , and withall that those to whom hee should vtter them , were of a dul & hard vnderstanding , doth suddainly breake off the course of his speech , even in respect of that weaknes of theirs because yet they were not capable of so high points of doctrine as those . In the whole body of the chiefe of them all iointly together ( I meane the Apostles and many other of the faithfull assembled together , in a Councell at Ierusalem , Act. 15.28 , ●9 about the schisme that a little before sprang vp at Antioche ) we haue an example of wonderfull bearing with the peoples weaknesse , prescribing in a manner nothing else vnto them , but onely that which tended therevnto , and that not only in forbidding vnto them , but such meates as had before beene offered to idols ( which notwithstanding may well be eaten but when offense thereat may be taken ) and therewithall both blood and strangled ( both which were but ceremoniall , 1. Cor. 8 , 1 , ● . ● & by the death of Christ , with the rest of that kinde cried down alreadie , though the time seru'd not then by & by to proceed for the funeral of them , or to haue their dead carkasies vnto the graue : ) but also , in setting downe fornication ( by the reason of the great loosenes of the people therin ) yet in like degree with those others , which notwithstanding is a great deale more odious by manie degrees . So much were they led by the Spirit of God to beare with the weaknes of the people then : so carefully they covered the brightnes of their faces , least it shoulde dazle ( if not cleane put out ) the weake sighted eies of the ignorant people . In the Master of al , how oft do we finde , that hee forbiddeth , not only a a Mar. 44 , 7 , 36 , others , but his b b Mat. 16.20 . disciples too , and the c c Mat. 17 , 9. best of them al , not to be so much as acknown of divers things of special importance , vntil they shoulde bee farther strengthened therein ? not that those things might not be by them declared , but that hee woulde haue them somewhat stronger , before they should meddle with them . Iob. 16 . 1● . How plainely doth himselfe likewise tel them , that hee had many things to speake vnto them , but that they were not able then to beare them ? & for that cause ( as then ) he did not trouble them any farther with them . How quietlie also doth hee put vp that dogged waywardnes of the elder brother , Luc. 15. ●8 , 31 only for that his father was so good to the younger , when he so little deserved the same , that sweete ( but foolish ) conceipt of him , Luc. ●8 , 2● , 22 that thought he had so fully kept al those commandements of God : Mat. 20 , 12 16. that frowarde wrangling of those , that though they had their ful due , yet were they not well , only because others had as much as they : Mat. 10.35.45 . that vnseasonable & strange ambition of those two Apostles , and , the repining of the rest against them ? Al which , though of divers kindes , yet even by it also , do so much the more plainely declare , that the infirmity or weakenes of man is alwaies almost very favourably regarded , not only of good men , but also of God . Then a certaine obiection answered . That one obiection that properly to this place appertaineth , is , that in this place Christ was in hand to commend vnto them a more strict observation of the lawes of God , than the better sort of them ( in common account ) had inured themselues vnto , or thought they needed to haue done : and then , that it should seeme thereby , that taking the Exception in that sense that they would haue it in , and themselues vsing that liberty of it ; they shoulde therein doe nothing against the rule of godlines , no , not only when it is but easily or with great liberty delivered vnto vs , but when it is in strictest manner exacted of vs . Howbeit whosoever advisedly shal consider of the place it selfe , may plainely see that it doth not afford any such argument , because we may see , that it was not the meaning of Christ to teach the vttermost of perfection in those matters that he spake of , but onlie to cal them on much farther therein , than they thought anie need to require , or at least that they in their waies regarded . This may sufficiently appeare , in those other examples , that there he bringeth : whereof some there be that goe before this that now we speake of ; & others , that follow . Those that goe before , are two : one , Mat , 5 . 2● , 27 Thou shalt not kil , the other thou shalt not commit adultery . In both which hee discovereth much more than they in that loose time regarded , but nothing so much as those lawes require of vs . For in the former hee speaketh but of certaine other branches that are likewi●e forbidden ; and nothing at al of any of those that are required , which notwithstanding are both many , and of special importance besides : and in the latter he speaketh but of one braunch only , and omitteth many others , as farre from the common loosenes of men , as that which he nameth ( and some of them further ) and all those that are required . Those that follow are some of them in this fift chapter : and some in the next . In this fift Chapter there are three : one , of a severall kinde by it selfe ; the other two , being both in a manner , of one kinde . Mat. 5.33 . That which is of a severall kinde by it selfe is that of Not swearing : wherein hee forbiddeth divers other branches also that are forbidden ; but yet leaveth many others of those , and all on the other side that are required , vntouched likewise . In those two others that are in a manner of one kinde , hee doth but reforme their bad misconstruing of two special places : Mat. 5. ●8 . one , that because Magistrates were appointed & allowed to inflict the like punishment on the offendor , as hee in the way of private wrath or revenge had inflicted on an other , as eie for eie , and tooth for tooth , therevpon they gathered , that so far they might in their private quarrels prosecute their own revenging desire , or at least that they might lawfully craue so much of the Magistrate , Mat. 5.43 . though but to satisfie their owne desire ; the other ( not altogither vnlike to the maine point that now we speak of ) that because the letter of the law did require their loue but vnto their neighbours , they thought therefore that they were allowed to hate their enimies . Those that follow in the next chapter , are other three likewise : one of them respecting some part of our duty towards men , which is doing of our almes ; the others some part of our duty to God , Mat. 6.1 . Mat. 6 , 5.16 . which are Praier , and Fasting . In the first and last of which both he rebuketh the ostentation of it , and teacheth them how to behaue themselues for that matter : and in the middlemost he rebuketh but it againe , and vaine babling withal ; and then teacheth them , both how to pray , and to remember , Sect. 27. that so oft as they seeke forgiuenes of God , they also forgiue such trespasses as others do vnto them . Than the which it is sufficiently known vnto al , that there be in every of them many things else , that the rule of godlines , as it is set downe in the word of God , doth also require : and then , there is nothing in this to the contrary , but that , although Christ cal them here to greater godlines , yet may such as put awaie their wiues and marrie againe ( though it were for adulterie ) account that they may well enough bee great sinners therein .

27 In that other of the 19 of Matthew we are to go thus farre also , The sense of that other , in the nineteenth of S. Matthew . both to search out the sense and meaning of those words of his there : and then to see , what reasons we haue for to induce vs so to take them . As touching the sense of those his words , it seemeth to be , not so much to teach any point of doctrine , as to elude that subtle practice of the adversarie , and withal to stop their mouthes . The reasons that we haue to induce vs so to take it , are divers : first because the authority , 〈…〉 or iudgement of others doth so direct vs ; then also , for that the circumstances of the Text it selfe doe altogither seeme to leane that way also . Concerning the iudgment of others , The iudgment of oth●r● Saint Ierome is reasonable plaine therein , Igitur Dominus , saith hee , In Mat. ●● . 10.9 sol , 26. sic responsionem temperat , vt decipulam cor um transeat : Scripturam sanctam adducens in testimonium , & naturalem legem primámque Dei sententiam secundae opponens : quae non voluntate Dei , sed peccantium necessitate concessa est . that is , Therefore the Lord doth so temper his answere , as best may serue to escape the pitfall that they made for him : bringing in the holy Scripture , and the law of nature to confirm the same : and setting the first sentence of God against the second , which it pleased God to afford them , yet not so much standing with his owne good liking , as yeelding therein vnto the necessitie of those that are so carried away with sin . Wherein that he speaketh of a second sentence of God , against which he saith that Christ opposeth the first , it seemeth thereby that as yet hee had not espyed that the Originall was not so : which notwithstanding if he had better regarded , he might soone haue found ; and then being in a good way already , in that hee had noted that Christs purpose was to avoid their deceits , he might haue giuen a fuller answere , if better hee had followed on that course whereinto hee was so farre entred . Musculus likewise Quoniam autem quaerebant non discendi , In Mat. 19. p. 502. sed tentandi gratia &c. videamus quomodo respondeat : hoc est , quomodo sapientia Dei laqueor tentatorum Pharisaeorum evadat . that is , Seeing they came not to learne , but to tempt him , let vs see how hee doth answere them : that is , how the wisdome of God avoideth the snares of the tempting Pharises . And so , in effect , Mr Calvine too , though in fewer words . In Mat. 19 , 7. Christus , saith he , apt a responsione falsam invidiam diluit : that is , Christ , by a fit answer wipeth away that evil opinion , that they by their cunning would gladly haue brought to passe to haue conceiued of him . The circumstances of the Text that seeme to leane that way also , The circumstances of the Te●t it selfe . are of two sorts : one , that many besides haue noted ; & two others , that I haue not yet found to be noted by any . That which many haue noted , is , that the Pharises indeed , did not at this time come to learne any doctrine of him concerning the matter that they then did propound vnto him : but only to tempt him , and to entangle him to some inconvenience , as to disgrace him vnto the people ; or to accuse him vnto the Elders . And then , comming in such sort vnto him , we haue therin cause enough to take heed that wee doe not account , that in such case needs it must be that Christ would giue forth any part of that which should bee an ordinarie doctrine in the Church : but rather , that hee would frame them some such answere , as might be meetest for them , to requite them in their iniquitie . Which that we may the better conceiue , and resolue our selues accordingly therein , it shall be good a little to consider what wee haue in the Scripture to induce vs therevnto , either of testimonies , that witnes the same : or else of examples , that so God hath dealt with others already . For testimonie hereof it may suffice that Christ is so plainely said to be a Stone to stumble at , Isa. 8 : 13.15 Luc. 2 , 31. Rom. 9.32 , 33 1 Pet. 2 : 8 , 9. even to both the houses of Israel , and that to the ruine and overthrow of so many as do not beleeue , or rest not in the word that he hath spoken : Isa. 6 , 10. and that the Prophet is as plainely willed to infatuate the hearts of the people , to stop vp their ears and to shut vp their eies ; least they should see with their eies , and heare with their eares , and vnderstand with their hearts , and should be converted & he should heale them . Examples are many : but fewe will serue . Ezech. 14 , 1.8 . In the old Testament it is cleere , that when , even the Elders came to the Prophet , not in so good manner as they should , they were not vouchsafed any good answere : and when those Captaines with their Fifties in like sort came vnto another , they receiued an heavier iudgement , 2. Kings . 1 , 9 ▪ 12. though so they were sent by the King their Master . In the new Testament we haue some likewise , that are of such severity , in matter somewhat further off : and some of like severity too , in matters that are of the same kinde that now wee are in . In matters somewhat further off , Mat. 13 . 11● not only Christ did vse to speake in Parables vnto the Iewes , and himselfe gaue in the reason , because it was not given vnto them , to know those things , that did appertaine to the kingdome of heaven : Act. 5.1 , 10. but even the Apostle S. Peter also strooke downe with suddaine death , both a man and his wife , that came with a contribution vnto them , though not in such sort as they ought to haue done . In matters that are of the same kind that now we speake off , we shall need ( I trust ) no more , but only to note , how Christ himselfe directed his answers in such like cases ; and namely , when either they tempted him : or whenas he questioning with them , they would not acknowledge the truth when they saw it . Of their tempting of him , we need go no further , but only to these two : the one , of Tribute , the other , of the woman taken in adultery . Mat. 22.15.22 In that of tribute it is plaine , that they went about to entangle him in his speech , as himself also did tell them , and reproue them for it . Wherevpon in such sort he framed his speech , as was sufficient , both to cleere himselfe , and to put them to silence : but yet not so full , for the doctrine therevnto appertaining . For though it be most true , that there he deliuereth that wee must giue vnto Caesar , the things that are Caesars , and vnto God the things that are Gods : yet both the doctrine is but generall , not shewing , whether that which they spake of be due or not ; and that which might seeme to be brought in by him to conclude it , served rather to stop their mouthes then that they and others should thence haue gathered , that the Prince hauing set his stamp on the coine , it is as thence forward made his so absolutely therby , that none others can haue any property in it . In that other , Ioh. 8.3.11 . of the woman taken in adulterie , as there also they came to tempt him , so they were accordingly served : first vouchsafing them no answere at all , but otherwise so imploying himselfe , as if he would by his doings teach them , that it were as good to doe nothing , as to giue any good answere to them that came so vnto him ; and , when that would not serue , but that still they vrged him to haue his answer ( because they thought they had him now on their hip ) then giving such an answere vnto them as choked them all , and made them to bee glad to get them away . When he likewise did on a time so question with them , that they could not but see the truth , & yet when they saw it , Mat. 21 , 23.27 would not acknowledge it ( which was to shew by what authoritie he did those things among them ; which they pretended they would faine know of him ) as then they plainely bewraied themselues that they came to entangle him , and not to learn of him ; so he likewise dealt accordingly with them , confounding them first in their owne devise , & then denying to giue vnto them any further answere . Those other two that I haue not yet found to be noted by others , do the one of them appertaine to this present time : the other , to a time that followed a little after . That which belongeth to this present time , is to note , in what sense the Disciples tooke it . For if the disciples then did not so vnderstand Christ , as though he had by those wordes of his allowed the liberty of putting away our wiues for adulterie , and to marry againe : then , of the two , I thinke that we also may safeliest take it , that hee graunted , no such allowance indeede . And that they did not so take it , but rather , that they might not part with their wiues in that case neither , and much lesse marrie againe , it may seeme by this , that they accounted themselues to be so much streightned thereby , that therevpon they plainely said , that if the matter were so betwixt man and wife , Mat. 19.10 . then were it good not to marrie at al. For presupposing that they were none of the loosest sort for such matters , but that a reasonable liberty might content them , it wil so fal out , that if they had taken tho●e words of Christ in that sense that these would haue them , they would then never haue accounted themselues to be straightned thereby . For such as were of anie reasonable moderation , even among the prophaner sort , did yet account it liberty enough to be allowed , for adulterie to put away their wiues , and to marry againe : & we may wel perswade our selues , that the Apostles were then also much better than those : and therfore that if they had so vnderstoode Christ , they would not then haue conceived such hardnesse as they did in the married estate . And then , if the Apostles did so take the words of Christ , as altogither forbidding divorce and marrying againe , yea though it were for adultery also , even that only consideration may wel weigh with vs to conceiue better liking of that sense likewise , if it shoulde not over-rule vs rather . That which belongeth to the time that followed a little after , is , that when the Disciples , by occasion as it seemeth , of this his speech vnto the Pharises , Mar. 10 , 10 12 did aske him againe , concerning this matter , he then left out ( vnto them ) the Exception that he had vsed before , & plainely tolde them , that whosoever should put away his wife , and marrie an other ( not vsing the Exception of adulterie to these now , as he did to the Pharises before ) he shoulde commit adultery against her , and so shoulde the wife likewise , if shee should deale so with her husband . Wherein I note a manifest difference , in those to whom he hath spoken in these two places : the former being the tempting Pharises ; the others being his owne Disciples , and inquiring ( as it seemeth , in that they were so troubled before ) for their own better learning . Of which difference we need not to doubt , but that Christ might wel take occasion , Sect. 28. so far to varie in his speeches vnto them , as in those two places we see that he doth . And if now the question should be , out of whether of these two answers of Christ , it were safest for vs to take our direction in all such cases , mee thinke , there should be no question of it , but that this his answere vnto his disciples apart by themselues , should be more likely to giue the sense to the other , than thence to borrow a sense for it selfe .

28 The doubts that I speake of , Certaine doubts answered , namely of the Exception that it will not help them , in that sense that we doe take i● in shewed by divers other places . that seeme to bee strong against the sense of these two places that nowe I haue gathered , are especially two : one , the Exception that is vsed in both ; the other , that the Apostle , allowing either partie in some cases to marry againe before the death of the other , may seeme much rather to allow of this . Concerning the Exception that is vsed in both , we are to note that first if we take it in that sense which I haue already given it , then do themselues perceiue , that it doth helpe them nothing at al : but then , that they on the other side may probably challendge , to haue such a sense allowed vnto it , as wil somewhat favor them herein . If we take it in that sense which I haue already given it , themselues do then willingly yeeld that it helpeth them nothing at al , for that so in the former he doth but beare with the rudenes or weaknes of them : & in the latter , vouchsafeth to giue them no better answere , because then they came not to learne , but only to tempt him , or to disgrace him vnto the people . And then , allowing this sense to rest vpon it , wee haue no hardnesse but only in this , how to reconcile that kinde of speech to stande with the sense that nowe wee speake of . Which in my minde may easily be done , if we note , that the Scripture according to the aforesaid rule of S. Basile , when it speaketh of two things , as some way opposite the one to the other , doth oftentimes so deny the one of them , that neverthelesse it doth not thereby grant vs the other : as many Examples doe witnes vnto vs , both in the Olde Testament , In the olde Testament . and in the New . In the Olde Testament ( among others ) we haue one that concerneth Princes only : and more that concerne all others generally . Deut. 17.17 . That which concerneth Princes onely , is , that their King is so plainely forbidden to take vnto him manie wiues , and to gather him much silver and golde . Where it is plaine , that both those are so forbidden to Princes , that they are not allowed to others . Of those that concerne al others generally , I haue noted a couple : one , that forbiddeth vsurie ; the other , that forbiddeth to marry two sisters . Deut. 23.19 . That which forbiddeth vsurie , is , that they were so plainely forbidden to lende their mony on vsurie to their brethren : wherevpon it had been an hard collection thence to haue gathered , that to straungers they might , had they not had the same liberty in plaine tearmes allowed vnto them , as we see that it was in the next verse after ; but yet in such sort ( wee are to gather ) as otherwise was not against the law of God . Ib. 20. For there are wee thus to distinguish , that in that place which concerneth their brethren , they were vtterly forbidden to take any vsury ; or any manner of advantage whatsoever : and in that other that concerneth strangers , that they were forbidden but only that which was vnlawfull or ill : & not such as was not against the rule of Charity . The like whereof wee haue before , Deut. 15. of which Lyranus noteth wel , In Mat. 19. saying , Concessit dare ad usuram extraneis , ne fratres gravarent . Sicut ergo , qui non dat ad usuram nec extraneo , nec propinquo , facit magis secundum intentionem Mosis : ita ille qui docet uxorem non dimittendam , non dicit contra ejus intentionem , sed magis supplet & perficit illius legis datae imperfectionem . That is , Hee granted them liberty to lend vpon vsury vnto straungers , that they should not be grievous vnto their brethren . As therefore he that lendeth not forth his money to any vsurie at all , neither to the stranger , nor to his neighbor , doth better follow the intention or minde of Moses : so hee that teacheth , that a man may not ( for any case ) put awaie his wife , he speaketh not contrary to his meaning , but rather accomplisheth & supplieth the imperfection of that law given . ( Not seeing then , that Moses had in plaine words allowed that vnto them , which now we see , he did not , as before is declared . ) But in this liberty that is so plainely giuen vnto them , of lending on vsury vnto strangers , wee may well take good instruction vnto the matter that wee haue in hand . For as they , though they had that liberty graunted vnto them , yet because it was otherwise so plainely forbidden , should therefore in that case diligently inquire , what kinde ; of vsurie it was that was so farre allowed vnto them , or in what measure it was permitted ; and not ( at adventure ) rush at any : even so in this likewise , seeing divorce is a thing so contrary to all Scripture generally , if in this case we thinke that it is permitted , yet were it the duty of al that would take to themselues that liberty , first to make diligent inquierie , how farre that liberty of theirs might be extended , not crossing any other word of God thereby ; and not so resolutely to determine , that supposing such a liberty is graunted , they therevpon conclude withal , that there is nothing against the course that they haue taken , to obtaine to themselues the inioying of it . In that which forbiddeth the marriage of two sisters whe are not only to consider of the place it selfe : but also of Mr Bezaes iudgement thereon . The place it selfe is , that every one is forbidden , during his wiues life , to marry her sister also : a place so taken by the generall assent of all , that although it seeme to forbid it , but only during his wiues life ; yet that no man thereon may gather , that it is allowed for any man so to marry , after his wiues death neither . But now if we looke somewhat further into it , we may finde that ( in the iudgement of some , and those none of the meanest ) the sister that there is spoken of , Tremel . Iun. is not meant of a naturall sister ( that being in effect , and by the like forbidden before ) but of any other woman ; Ib. 16. as , when a man hath one wife already , yet to take another vnto her : as indeed those words in the Hebrew it selfe are divers times elsewhere so vsed ( as they also haue noted ) and divers other good reasons there are why rather wee should so take them . And then whereas the Turkes ( and such other libertines of that kind ) are wont to reason , that to haue more wines then one , is no where forbidden by the word of God in the old Testament ( and the new they doe not much regard ) and so take vnto themselues the freer liberty that way to offend , if now the iudgement of these ( being more then any of the rest that I knowe of , haue found ) may be of force to weaken that resolute negatiue of theirs ( not indeed gainsaid much by others heretofore : ) what letteth , but that these also , if the exception that now wee speake of , may haue in the iudgement of some of the learned another sense , may well doubt of so resolute conclusion , as they make therevpon , and so consequently not thinke their libertie so cleere now , as they haue presumed before that it was ? Mr Bezaes iudgement on this place I haue rather noted , M. Bezaes iudgement herein , worth the marking . for that if he would afford vs , but the same indifferencie or measure in the matter of divorce and marrying againe ( that now wee speake of ) as he doth in this , the matter in question would soone grow to an end betwixt vs . De repud . & divort . p. 79. & 80. For himselfe doth call this kinde of speech an exception also , and giveth so good an answere vnto it , as our selues would desire no better for that other Exception in the speech of Christ that now wee speake of . For moving the question , Cur igitur inquies , saith he , in alta lege additur exceptio , illa vivente , nisi ut intelligamus , una demum sorore mortua , alteram ducere fas esse . that is , Why then ( will you say ) saith he , in that other law is this Exception added , while shee liuèth , but that wee may so take it , that when one sister is dead , then may we lawfully marry another , his answere is this : Respondet Basilius eadem illa epistola , non temerè ex eo quod scriptum est , colligendum esse quod scriptum non est . that is , Basil answereth in the same epistle ( he meaneth in his Epistle ad Diodorum which he cited a little before ) that out of that which is written wee must take heed , how wee gather any thing that is not written . And then himselfe also addeth his owne approbation therevnto saying , Et sanè it a est quoties saltem id quod consequi videtur , vel absurdum est , vel alio loco , siue expressè sive tacitè damnatum . that is , And truly so it is , so oft at least , as that which seemeth to follow thereon , is either absurd , or , by some other place besides , either expresly , or by implication condemned . Examples wherof he bringeth a couple : one , out of the last ; another out of the first Chapters of the Gospell by S. Matthew . Mat. 2● . 20 . Promittit Dominus , saith he , se Ecclesiae suae affuturum , quamdiu seculum hoc perstiterit : an inde colliges , vel desinente mundo abfuturum illum à suis , vel illud frustrà adiectum fuisse ? Non cognovit Iosephus Mariam quamdiu praegnans fuit : Mat. 1.25 . an ideo efficitur , vel illam postea fuisse à viro cognitam , vel illud frustrà expressum fuisse ab Evangelista ? that is , The Lord promiseth that hee will bee with his Church so longe as the world standeth : may a man gather thereon , either , that when the world shall haue an end , he wil then absent himselfe from them ; or else , that that ( limitation ) was added in vaine ? Ioseph had no carnall knowledge of the blessed Virgin , so long as shee was with child ; doth it therefore follow , that either afterward hee had such knowledge of her ; or else , that that ( limitation ) was to no purpose set downe by the Evangelist ? In which iudgement of his we haue divers things ( me thinke ) right worthy the marking : some directly appertaining vnto the matter wee haue in hand ; and one other besides , out of which wee may take some benefit also to that purpose , though it ly so farre of from the same , that few there bee that would so apply it . Those that doe directly appertaine vnto the matter that we haue in hand , are , the rule that he bringeth out of Basil : and his owne approbation of it . The rule that hee bringeth out of Basil is such , as that if hee will afford it in this cause so far vnto vs , as in that other he taketh it vnto himselfe , we may account our selues so fensed with it , for the matter that now we speake of , as that neither himself , nor any other shall easily bee able to bring any thing of force against vs . In those words of Christ let them take heed , how they gather out of that which is spoken , that which is not , and then I trust that in the matter our contention also will soone be ended . That which is spoken , is plaine , that no man may put away his wife , vnlesse it bee for adultery : but that for adultery a man may doe it , though they thinke that to be plainely implied ; yet vnles that also , be either there , or somewhere else plainely said , let it then stand as not said as yet , and then let them withall take heed , how they gather it out of the other . In his approbation of it we see that he doth not onely in plaine tearmes approue it : but also doth adde some examples vnto it . If we goe no further but only to the words of his approbation , we may see that as he alloweth of the rule generally : so doth hee account it more strongly to hold whensoever it is either absurd , or against some other Scripture , that should be gathered therevpon . If it be good generally , even that only , I trust , will yeeld as much as wee shall need . If it be stronger in those two cases , then howsoever it may be , that very few can account it a thing absurd , that for adultery a man should be allowed to put away his wife and to marry another : yet if they will put it to the triall of other Scripture , I trust themselues wil not deny , but that they haue none other for it ; and that wee doe charge them , there is much against it . His examples doe altogether stand with vs , and are very strong against them , to bring them vnto a better iudgement in those matters : and , howsoever the former of them is without exception ( for the matter that now I am to deliver ) yet for the other , I thinke they may not deny , but that to let goe the limitation in the latter of them , were not of so hard a consequence in the Church of God , as so farre to enlarge the Exception that now wee speake of . That one thing that lieth somewhat farther off , and yet is such , as out of which we may take some benefit also to this that I speake of , is , that notwithstanding M. Beza did ( by this occasion ) so specially looke into this place that nowe wee are in ( I meane Lev. 18 : 18. ) yet did hee never finde that , which before I shewed Tremel●ius and Iunins both , to haue noted thereon . Of set purpose he disputeth it to and fro : and vseth the authorities of S. Basil , Rabbie Solomon , S. Augustine , and Mr Calvine therein ; and conferreth it with some other Scriptures besides . And yet ( being a good linguist himselfe ) he looked not so far into the proprietie & vse of the tongue for that point , but that hee let a good part of his matter to slip him therein , which otherwise he would haue bin loath to haue missed . Wherein although hee may well bee excused , for that all generally ( for any thing that yet I haue found to the contrary ) were wont so to take it , and to make no question of it : yet thus much may we gather , to the purpose that now we haue in hand that if wee find , that in this God hath imparted to these a greater light in the Original , then to many others besides : then may it be so in that other place also that before wee had out of Deuteronomie , whereon was laid a great part of the foundation it selfe of that opinion . But if these had published that iudgement of theirs before ( as it may seem that they had , or thereabout ; for they published the second part of the Bible but 3. yeeres after this book of Mr Bezaes ) thenwas the oversight therein so much the more vnhappy , for that then there was come abroad good meanes to amend it . In the new Testament we may bee the shorter , In the new Testament . because that M. Beza himselfe hath alleaged a couple of good importance to that end if they bee considered , and we will lay but two more vnto them : one , of another speech of Christ ; the other , out of the Apostle S. Paul . That other of Christ , is , of not comming thence , vntil the vttermost farthing be paid . That of the Apostles is , Mat. 5.26 . 1 , Tim , 3 , 2. that a Bishop must be the husband of one wife . In both which we may see , that something is in such sort to be denied , as that the opposite is not to be accounted thereby to be granted : in the former , that the comming out thence is not so denied til then , that it may be thought to bee affirmed , that then it should be ; in the latter , Sect. 29. that it is not so denied to a Bishop , to haue mo wiues than one , that it is allowed to others to haue . So in this it may be likewise , that it is not so denied to any to put away their wiues , vnles it be for adulterie , that thereby it is granted vnto them that so they may ; but that herein also he doth so deny the one , that yet he granteth not the other , especially when as no where else we haue any Scripture for it : but much , that ( even themselues do grant ) hath a great shew to be against it ; and we nothing doubt , but that it is against it in deed .

29 If they will challenge the benefit of the other , How little the Exception doth help them , in that sense that they would haue it , than we are againe to note , both how farre it is , that the Exception that nowe wee speake of may stretch to their helpe and then , what themselues must yeeld too withal , if so they wil take it . How far it is that it may stretch to their helpe , may soone be said : namely , no more but only this , that in some case it were not ill , or at least might be tolerated , that for adulterie the party innocent might breake of and marry againe . For though he meant in that Exception to grant that libertie , yet his words doe not driue vs , that we should so take it generally : but wil hold themselues contented or answered , if some cases there bee , in which for adulterie it may be permitted . For though the residue of the proposition be a general Negatiue ; yet the Exception is neither general , nor negatiue neither ; but particular , and affirmatiue too . And then the rule is good , that is vsed by divers of the learned , A rule to iudge of things vnlawfull , and indifferent . for the better quieting and establishing of mens mindes in the truth of the doctrine , that concerneth things indifferent : namely , that howsoever , when the general proposition is Prohibitorie or forbidding , all the species or the speciall branches of it , are also forbidden , yet if generally it be commanded or required , them the several branches thereof ( at least many of them ) may bee indifferent , and are according to the circumstances therevnto appertaining , to be adiudged . As in the Commaundements , they all forbid , but only two of them , the fourth and the fift . In those eight therefore that do forbid , there is no special branch to them appertaining that can be indifferent , but is cleerely vnlawful ( no braunch I meane , of that part of it that is Prohibitorie : for every of them doth imply the commanding part withal ; as those two likewise that first command , do also imply that which forbiddeth ; ) as also in those two that Commaund there be many branches which may be indifferent , till some such circumstances shal be added therevnto , as shall cast the ballance the one way or other . For examples sake , the first commandement forbidding vs to haue any other to be our God saue the Lord alone , leaveth not one of them to stande indifferent ( in such respect vnto vs ) but altogither , forbidden vnto vs : but the fourth , that requireth to keepe holy the Saboth day , leaveth divers of those braunches that belonge thervnto meerely indifferent , vntil , by farther order taken , it bee more specially set downe , in what sort it must bee kept holy . And so consequently , so long as no farther order was specially taken , a man that were careful not to transgresse against the same , had no way at al , but to make farther inquierie , in what manner he should keepe it holy : & then to follow the rule prescribed . And so in this , seeing there is nothing said but generally , that for adultery a man may put away his wife and marrie againe ( for that sense now for the time , for reasonings sake , wee are to admit ) therefore whosoever would bee loath to offend therin , he had neede more specially to inquire , in what case , & in what manner , it might be done for adultery also . For hee that saith , that for it , it may be done , Sect. 30. doth not say that in al cases , and howsoever it may be done , so that once the occasion of adultery be therevnto given : but as he granteth that in such case there is a farther libertie than in many others , so doth he likewise by the same though closely , yet necessarily require , that if himselfe do not more speciallie declare what it is , then that there be farther inquirie after it . And then in this case , though the meaning of Christ in that Exception had beene , not to deny , but that for adultery such liberty might bee allowed , yet might no man in his owne private case presume any farther thereon , than elsewhere in the word of God , he should finde the same warranted vnto him : & there is none of those that follow it ( if themselues be honest , and haue any iudgement ) but that do adde such limitation & conditions vnto it ( as partly we saw before ) as we may safely gather thereby , that they do not account it allowed indifferently , or , at large vnto all . So that , though this sense were allowed vnto them , so farre as the words themselues should require : yet so also were it like to fall out , that very few of them should be able , to shrowde themselues vnder any iust protection of them .

30 Which that they may the better perceaue , That they ought to bee well advised herein . nowe are they to be put in minde of the other : namely , what it is wherevnto themselues are to yeeld , if they would haue any benefit of this latter sense of the Exception . And that may they plainely perceiue to require these two things : first , that they bee not too hasty to take vnto themselues that libertie , but that seriouslie they advise them selues what they doe therein ; and , when they are advised of it , how far then they are to forbeare it . That they bee not then to hastie to take that liberty , but that well they advise themselues what they doe therein , as themselues may see that they ought so to doe : so haue they good provocation vnto it . Themselues may see that they ought so to doe , even by the nature of the thing that they haue in hand . For being so doubtfull as it is , being by many of the learned , so plainely and resolutely gainesaid , even common sense will in such case teach any , that they ought to take good heed to their doings , and not at adventure to intrude themselues into that , which as yet they finde not to befall vnto them . The provocation that they haue therevnto , is in such examples as of that matter wee haue : and in the experience that wee haue likewise of the great displeasure of God to divers of those , that haue neglected that point of duty . What examples they may haue , so to doe , The examples that we haue are many , but few will serue to shew vs the way that in such case we are to follow : even David alone , if we heed him well ; but we will adde some others vnto him besides . With David it was an vsuall thing , in matters of difficultie , not to medle at all , neither one way nor other , vntill hee had first sought to the Lorde , and thence had taken his direction : and that not only in the time of his trouble ; but also , when he was to enter into the possession of his Kingdome . In the time of his trouble we haue good instruction of this kinde in his example , first in helping certaine others : then in recovering a losse of his owne . Those others were the inhabitants of Keilah , 1 , Sam , 23 12. whome the Philistines at that time beseiged . Whereof when tidings were brought vnto him hee first inquired of the Lord , whether hee should goe to help them or not , though it seemeth that himselfe would otherwise very gladly haue done it : Ib. 16. and , when his company did cast some doubt of peril therein , hee then inquired of the Lord againe , before he would proceed therein . In Keilah likewise , when he had delivered the Cittie , and in reason might thinke , that now among them he might account himselfe reasonable safe : yet , vpon some doubt that himselfe conceiued , that as then hee saw a storme to bee growing , Ib. 9.12 . he would not rest on his owne reason and good deserts therein ; but inquired of the Lord againe , and so escaped a speciall danger . That losse of his owne that he was to recover , was , that whilst hee and the companie atattended Achish King of Gath , to haue gone with him to battaile against Israel ( a very great oversight in him ) his owne Cittie Ziklag that the King had giuen him to soiourne in , was by the Ama lakites taken in his absence , their wiues and children , and all that was therein taken away , 1 Sam. 25.5 , 6 and the Cittie it selfe consumed with fire . Whereat his company were so greeved at their returne ( for they went not forward in that voiage , but were discharged and sent home againe , God providing much better for him ) that when they found what losse they had therein , especially of their wiues & children , they were so impatiently greeved therewith , that they thought to haue stoned David their Captaine , as then they were inraged against him . 1. Sam. 30.7 , 8 He therevpon againe inquired of the Lord , whether it would please him , that hee might bee avenged on those that had done him this wrong , & recover the pray againe or not : not resting on those perturbations , that the indignitie of that fact had kindled in himselfe and his men : but seeking vnto the Lord therein , and taking all his direction thence . When he was to enter into the possession of his kingdome , he observed ( a wonder to see ) the selfe same course . In so much , 2. Sam. 2 , 1. that when the kingdome was fallen vnto him by the death of Saul : yet did he not presently hasten vnto it ; but first enquired of the Lord , whether hee should make hi● entrie vnto it or not . And when the Lord had resolued him for that matter , and had given him leaue to goe and make his entrie vnto it , hee rested not there , leauing the rest to his owne affections or choice : but inquired further also , to what part of the kingdome hee should make his first repaire , and where hee shoulde begin his kingdome . And yet he was before anointed by Samuel the Prophet ( and that by the commandement of God himselfe ) to succeed Saul in the kingdome : 1. Sam. 16.1 , 13. and then presently therevpon in token of it , and to enable him therevnto , hee was endued with a speciall gift of the Spirit . Shortly after which , ● . Sam. 17.49 . ●2 , Ib. 18.6 , 7. it pleased God to worke mightily by him in the overthrow of Goliah , & therewithall putting to flight the whole armie of the Philistines : and thereby not only to bring him vnto the knowledge of the people ; but also into speciall great honour among them . Ib. ●8 . 8.2●.2 . When therevpon Saul began to conceiue hatred against him , and egerly to pursue vpon him to haue his life , he plainly found that God had preserued him stil , and oftentimes in wonderful manner : and had giuen him withall many secret friendes with whom he did soiourne when hee was chaced to and fro ; 2. Sam 30 : 26 30. of whom hee might well haue conceiued opinion , that seeing they stuck so farre vnto him in his adversitie , they would now vndoubtedly haue knowne him in that his entrie into prosperity . In which case , even in the most moderate ( that for the most part are among vs ) flesh and blood would soone haue beene doing : insomuch that few there are , that would not haue resolued in themselues to haue made no further question , for matters of lesse importance then it . Those others that I thought good to adde vnto David , are these two : the Queen of the South ; and Iehosaphat . The former of which had divers hard questions , & was wise her selfe besides ; but yet she would not rest in her selfe , nor in any of her owne sages neither , 1 King● . 10.1 ▪ 2. but came vnto Salomon to be resolued . Ib. 22 : 5.7 . The latter was so carefull of this point also in an expedition against the Syrians , that even in those affaires hee craued , that first hee might inquire of the Lord , before they did set in hande therewith , & , though then he had enough of Achabs Prophets , and all those agreeing in one , yet all those contented not him , till he had that one Prophet of the Lord that yet was left , that by him also they might inquire of the matter they had in hand . What wrath they may feare , if so they doe not . What experience wee haue of the great displeasure of God against those that neglect this point of their duty , is so plaine a thing in it selfe , that we need not to stand vpon it , it doth so plainely of it selfe appeare , as in many others , so namely in his iudgement against those two sons of Aaron , & in David too ; but especially in one of his iudgements against king Saul . For howsoever the former were strange : yet was the last strangest of all . Those two sonnes of Aaron that now we speake of were Nadab and Abihu , who were then but newly entred into their office , and so not exercised therein before : and yet because that therein , Lev. 10.1 , 2. they offended ( not by doing any thing against that which was prescribed , but only for not inquiring of a matter that was not given them in charge , and which in reason they might haue thought it had not beene a matter of any such moment ) they were both on the suddain destroied with fire . Whervpon that Moses doth charge them , that therein they did not sanctify the Lord , and that this iudgement did for that cause so fall vpon them , it may teach vs likewise , that it is over prophane dealing with God , and very dangerous vnto our selues , if wee doe not inquire of all such things as concerne our duty to him , if otherwise they be not made plaine vnto vs . ● . Sam. ● . David was about to bring home the Ark of the Lord , which was little regarded in the daies of Saul , and to that end had gathered vnto him a great assembly , that so it might the better bee done : and yet because they did not wel heed , in what maner they did it , the Lord with a suddaine and fearefull stroake , dasht all that whole solemnitie of it . But the iudgement of Saul is , as I take it the strangest of al , for that he was reiected for being king , for no other cause , then ( according to the iudgement of some of the best , & as the Text it selfe doth seeme to import ) but only for that he medled too soone , and did not awaite the Prophets comming , ● . Sam. 10.8 . who was first to shew him what he should doe . For besides that this matter was ( at least as the case stood then ) a matter of State ( wherein it it is commonly thought that Princes may least haue regard to their Prophets ) Saul was before , Ib. ● Ib. 2.7 . Ib. 6. by the Prophet himselfe annointed vnto it , confirmed also by divers signes ; him●elfe indued with a speciall gift of the holy Spirit likewise , wherby he was also inabled to prophesie ; afterward chosen by lot in a speciall assembly of the estates ; shortly after commended vnto the people by a victorie that hee had against the anointed , Ib. 22.21 . and therevpon by the whole armie acknowledged , being then aboue three hundred thousand : Ib. 13.8 . hauing nowe also tarried the time appointed , in a maner , even to the full , if not to the vttermost of it ( for it is said that he taried on Samuel seauen daies , according to the time that he appointed ) & last of all being so strongly vrged as he was to hasten so much as he did , his enimies lying so neere vnto him , and his men for feare dropping away so fast as they did , that vnlesse he had then addressed himselfe vnto his busines , Ib. 8 . 1● . hee was in danger to haue had none to haue tarried with him . Sect. 31. Whereas therefore wee haue on the one side so good examples , that lead vs to so carefull inquirie first , before we presume to determin when so ever the matter is any thing doubtfull ; and on the other , so fearefull iudgements withall , on so many of those that haue neglected this point of duty : it may not iustly be doubted of any , but that hardly hee should bee able to discharge that point of duty to God , i● in such sort hee should take the benefit of that Exception vnto him , as a sufficient warrant in that case to marry againe ; though there were no more in it than this , that as yet it is not resolved , but is plainely in question , even among the learned themselues .

31 When therefore they condescended to this , That they do nothing against other Scriptures , which in this case are strong against them that they must be better advised of it , to the end they may the better see how to determine , namely , how far they are to forbeare it , so far as I see , they need goe no further , to find that they are not in such sort to take it , then only vnto these two points : first whether it may not well bee doubted , that they haue not some Scripture against it ; then , if they had not , whether yet itwere not inconvenient . That it may well be doubted , that they haue some Scripture against it ( and that in large and plentifull measure ) I account it to be so plaine in it selfe that I doe not thinke it needful to go any further , but only in breefe and short manner to point vnto it : and that , not onely , when regard is had to those places , that directly treate of that matter that is in question , and so are held by very many , as learned & godly as any others ; but also , if recourse be had to some other places , which are more generall , and yet may specially bee applied to this likewise . Such as directly treat of the matter in question . Those that directly treate of the matter that is in question , and so are held by very many , as learned and godly as any others , are such as either set downe the nature of marriage , as God ordained the same at the first : or else do teach vs the nature of it , after that once it is so ordained . Those that set downe the nature of marriage , as God ordained the same at the first , are of two sorts : whereof one onely is the Originall ; the others , are references therevnto . That which is the originall , is that knowne place in the second of Genesis , how God cast Adam a sleepe , tooke a rib out of his side , made a woman thereof , brought her to Man , and so ioined them both together . Of whome it doth immediatly follow , that shee was bone of his bones , and flesh of his flesh : and that , in respect of that so neere a coniunction ( in that she was taken out of man , Gen. ● , 23. ●4 . & to him delivered by God himselfe ) a man should leaue Father and Mother , and cleaue to his wife ; and that they two should become one flesh . Those others that are references therevnto , Mar. 19.4.6 . Mar 10 , 6.9 1. Cor 6.16 . Eph 5 . 30.3● . are divers , as namely that of Christ , wherin he repeateth the same againe , and then addeth therevnto , whom God hath coupled together ; let no man put a sunder ; and divers others elsewhere besides , which wee need not here to reckon . Those that teach vs the nature of wedlock ( I meane for this matter ) after that once it is ordained , are divers likewise : as namely , when the Apostle teacheth , that the woman , Rom. 7 , 2.3 , ● ▪ Cor. 7 . 3● . 1. Cor. 7 , 10.11 so long as her husband liueth , is tied vnto him &c ; and elsewhere likewise , that the wife may not depart from her husband , &c , nor the husband put away his wife . Which also wee neede not to gather together , for that there is no body that doth bring any of them against the doctrine that herein we are to set downe : but shun them rather , as altogether going against them ; or , otherwise , when they are pressed with them , then secke to qualifie them so well as they can . Those that treate of it but generally Those that ( in this respect ) are but generall , and yet may specially herevnto bee applied , Sect. 30. are divers : some that concerne one point of our duty towards God ; others , that concerne certaine duties of ours towards our neighbour . Those which concern one point of our duty towards God , are al such as reach vs a a Mat. 11 , 29.16.24 . patiently to beare the crosse that he layeth on vs . Those that concern certaine duties of ours towards our neighbour , are of two sorts , some that teach vs , that wee be ready to b b Mat. 5.39.41 , Pro. 24.29 . Mat. 18.22 . Luc. 6 . 2● . 1. Thes 5. ●5 . forgiue him his offences to vs ; others that call vpon vs to c c Act 20. ●8 Iude 20 , 25. Heb. 10 , 25.12 13.15 . Lev 19.17 , 18. 1. Thes. 5.11.14 . bring on ( so well as we can ) to all Christian integrity , those whome God hath to our charge committed . Having therefore these Scriptures against them , and divers others such like as these , I see not how they can avoid it , but that they are hereby forbidden in such sense to take that Exception vnto them . For they both are one flesh , even in the neerest society of al coupled together by God himselfe : , and therefore not to bee sundred by any , the wife to keepe to her husband so long as shee liveth , and the husband not to put away his wife . If by our vnadvisednesse before , or negligence after , or howsoever else , it so fall out , that herein God hath laid a crosse vpon vs , what better service can wee in such case doe vnto him , then truly , and quietly to beare it , til he be disposed to ease vs of it ? If therein there bee offences committed against vs , we knowe who it is that hath forbidden vs al revenge , and hath willed vs freely to pardon . If we haue an vntoward peece in our handes , to make any good workmanship of , yet if we doe our best indeavor , hee will hold vs excused ; but not if wee cast it out of our hands : and the worse that any such is , the more doth every such party need , that the other should deale accordingly with it , and the more worke may the other see , that God hath laid him forth therein . Sect. 32. So if we cast our eies vnto these either such as I haue thus breefly remembred , or any others that are of that nature we are so far from finding any sufficient warrant at all , to that presupposed liberty of these wantons of ours , in such sense to take this exception we speak of , that we rather are flatly beaten , not only from hope of finding any helpe in these , but also , even from all expectation of it any where else .

32 That if there were no Scripture against it , yet that it were not convenient for vs , The Inconvenience there of to be such at that onely should stay vs I take it to bee , though disputed by some , yet so generally graunted almost by all , that whatsoever inward conceipts divers may nourish ( for the common corruption of nature in vs , worketh , in that kind , strong & strange fancies in many ) yet outwardly , very few , or none of them all , will seeme to deny it . But then the truth is , that they pretend to haue this meaning withall , that thereby they would occasion the Magistrate to punish that sinne by death , so to make an end of this question betwixt vs : or else , that on him should rest the blame of such inconvenience . First therefore it shal be good to consider , how inconvenient the thing it selfe would be among vs : then , how little cause there is , vnder such pretense , How many waies it is inconvenient . so far to take that liberty vnto them . How inconvenient a thing it would be with vs , may soone appeare , first in respect of the Publike cause of all : then in respect of certaine private persons besides . In respect of the publike cause of all , it would be an inconvenient thing with vs , partly for that we haue already taken other order among vs : but especialy , for the disorder that would come in vpon vs thereby . The other order that wee haue already taken among vs , is that part of the forme of our solemnization of marriage , whereby each partie is directed to take the other for better , for worse : which being the generall act of vs all , alloweth no particular persons so farre to breake it , or to call it in question , but that it concludeth such doing to be more , than any such may well set abroach among vs . The disorder that would come in vpon vs thereby is , that it would open too wide a gap to al discontented couples , to breake of , and to marry againe to their better liking ( so long as we should haue no stronger restraint of that sinne among vs ) and rather to commit the sin it selfe , being so easily punished with vs as it is , then otherwise to liue all their whole life in so great dislike . Those private persons , in whose respect it were inconvenient also , are , themselues , and others . Themselues cannot liue therein , but at the least in doubtfull estate , not onely before men , but also before God : or rather , as notorious sinners , in the iudgement both of the most and the best . Those others are of two sorts : some , that are blemished ; others , that are incumbred thereby . Those that are blemished thereby , are both those second wiues of theirs , and the children that by them they haue : the former of them being accounted no wiues but only adulteresses by law ; and their children illegitimate also . Those that are incumbred thereby , are partly those to whome their lands or goods should of right descend , who by such dealing should haue their right very much incumbred : but especially , those discontented couples that before we spake of , who by a few such examples would be so tempted to doe the like , that hardly would they bee able to walke vprightly therein . How little cause there is , No iust excuse vnto the in this that the Magistrat doth not punish adultery with death . vnder pretense of that ordinance of God , to the children of Israel , that the Magistrats there were appointed to punish adulterie with death , to defend their owne vsurpation of that liberty , as though thereby they might driue the Magistrate to take that order here also , or else himselfe to beare the blame of it may sufficiently appeare in this , that themselues cannot but knowe , both that as yet wee haue not that law among vs : and that there is no greate likelyhood neither , that ever wee shall hereafter haue it . If as yet wee haue it not , then must wee needs forbeare that liberty that now wee speake of , or else quickly bring all ( for those matters ) to greate confusion . That wee are not likely hereafter to haue it neither ; it resteth on two principall groundes : one , the vnwillingnesse of all men generally to yeeld therevnto , though otherwise wee were never so free vnto it ; the other , that wee are already intangled by one certaine let that is in the way . If all men generally bee so vnwilling to yeeld therevnto , though otherwise we were never so free vnto it ( as most men will not sticke to acknowledge ; and may appeare in the Israelites also , in that though it were so specially inioined to them , yet doe we not reade , that I remember , that ever it was put in execution among them ) then , though the Prince himselfe would bee willing , yet in what part of the world should wee find a people , that ( the most parte of them : for such must they be , that any where lightly are allowed to make a law ) would be ready to ioine with him therein ? That other let wherewith we are already intangled , is the liberty that we take to our selues ( and haue in some cases established the same by law among vs ) of marrying children , especially Wards , & of making other disorderly matches in disparitie of yeeres , or condition , for landes or goods . Al which , so long as they stand ( & they are not likely yet to fall ) are likely enough , so to intreat for their owne estate therein , that it is not likely that the other shall ever get in any foote among vs . If then it be not likely , that ever wee shall haue any such law , then the same reason that doth teach vs to forbeare that praesupposed liberty of ours vntil we haue such law established , should teach vs likewise , altogether to forbeare the desire of helping our selues thereby , when as wee are likely , never to haue it ( in any good manner ) allowed vnto vs . And then , what else maie we thinke that perswasion to be , but a special fetch of Sathan , to bring in some special confusion , & to work much mischiefe among vs ? And if there bee so great inconveniencie hanging thereon , not only the wise of the world do resolutely determine , that of two evils , the lesser is rather to suffer a mischiefe in some few particulars , than while they seek to relieue them , thereby to bring in an inconvenience to all : but even the Apostle also hath plainely tolde vs , that though things may bee lawfull , 1. Cor 6.12 . yet if they be not expedient or profitable , in that case also they are not to be attempted by vs ; and besides hath given in himselfe an example of it . As Christ also ( no doubt ) himselfe , 1. Cor. 8.13 . by the selfsame rule , governed himselfe in many of his speeches and actions : and in effect prescribed the same vnto others . In which respect Abraham did wel , to refuse that great bootie ( even the spoile of all those cities , Gen. 14 , 22 ▪ 23 which for Lots sake he had recovered , and nowby the law of armes was his ) even onlie for that hee woulde not haue the inhabitants of those parts to take occasion to thinke that their substance had made him rich : beeing carefull to reserue the glory thereof , onlie to God , by whose onlie blessing indeede it was , that he was growne so mighty among them . Wherin also it is good to note , that in so doing hee pleased God so marvelous well , that by and by hee appeared vnto him , Gen 15. ● . promising safetie from al his enimies ( belike , especially in respect of those foure kings , Sect. 33. whom now hee had so netled ) and to be vnto him besides ( in respect of the bootie , that in such respect he had refused ) an exceeding great rewarde . David also in that respect did wel to refuse the water that was brought vnto him from the wel that was by Bethlehem , 2. Sam. 23 , 25.27 . vnderstanding that three of his Captaines had put themselues in so verie great danger for it : though otherwise he was verie thirstie , and longed more for it than for others . Far vnlike therein to Cleopatra that daintie & wanton queene of Egypt , who ( like vnto her selfe therein ) to satisfie her owne inordinate lust , did not sticke at once to sup of , in one draught , a iewel of inestimable price : of fifty thousand pounds , as some did valew it ; but , of six hundred thousand , as others esteemed it . And even so these wantons of ours , for a litle beastly pleasure of their own for a time , little regard what infinit hurt they do vnto others , by the example that they do giue them . So that , although the exception might haue such sense , as to import , that in some case it might so be : yet , both we must needs be wel advised of it ; & we must take heed that we never do it , either when those aforesaid Scriptures may not wel beare it , or so oft as there is anie so greate inconvenience that hangeth thereon .

The other doubt , of the Apostles granting of marriage to the faithfull forsaken , answered also , 33 Concerning that of the Apostle , who in some cases alloweth either of the parties ( not onlie the man , but also the woman ) to marrie againe , & therfore may seeme so much the rather to allow of this , we are first to consider onlie of so much of it , as belongeth to this that now wee speake of : then , of somewhat els besides , that commeth in by occasion of it . That which belongeth to this that now we speake of , resteth but in these two points : one , the Obiection that is gathered thereon ; the other , the answere that may be given it . The Obiection that is gathered theron , is this : that seeing the Apostle doth so plainely allowe ( in case of infidelitie ) that if the partie that doth not beleeue , wil forsake the partie beleeving , that in such things a brother or sister is not in bondage , or , must of necessitie be forced , to liue without the help of wedlock , therefore if in this the bond of matrimonie may bee so broken , that the party forsaken may marry againe , it should seeme to be much more likely , that by adultery the bond should be much rather broken . For answere wherevnto , I thinke we need no more but this , that there is not the like reason in the one , as in the other : whether wee respect the offense that is committed , or the inconvenience that redoundeth vnto the other thereby . The offense that is committed , The eases not like , and wherein they differ . is adultery , a very foul and great sinne , both odious to God , and exceeding grievous to man , even intolerable almost vnto many : in that forsaking that the Apostle speaketh of , an vtter breaking of of the knot of wedlock that was betwixt them , so far as in that partie doth lie . The former of which sometimes proceedeth but of infirmitie : the latter of them , is an hatred to Religion it selfe . Though therefore the Apostle allow the forsaken partie to marry againe , especially , when it is for hatred of the Truth , and where the other hath broken of already from the bond that was betwixt them : yet it may be , he would not allow ( or at least it cannot hence be gathered , that he would allow ) of marrying againe , where the party offending hath but only sinned against that holy ordinance , and therein was not purposed , nor yet is , to breake of from the other , and when that sinne ( it may bee ) was done by infirmitie also , and much provoked by some inordinate dealing of the other . The inconvenience that redoundeth vnto the other partie thereby , is by such forsaking much greater ( in this kind ) then is that other of committing adulterie . For by such forsaking it commeth to passe , that the partie forsaken is altogether deprived , not onely of a comfortable fruition of the good things of wedlocke , but also of the things themselues : of that needfull preservation from sin ; of children likewise , and mutuall help . But it is not so by adulterie , for that the innocent partie , notwithstanding it , may haue all those of the offendor in some tolerable measure , though not in so good , and comfortable maner , as were expedient : he may haue that needfull help to preserue him from sinne , and to accomplish divers of his affaires ; and propagation of children likewise . If hee cannot take the benefit of anie such helpe of the other that hath beene so vnfaithfull vnto him , that is like enough to proceede but only of such perturbation of mind as some way casteth how to reveng , or cannot yet digest so great a displeasure done vnto him : which , indeed , is iustly deserved by the offendour ; but not iustly entertained by the innocent partie , for that he which hath forgiven vs more , hath willed vs also , for his sake to forgiue . And therefore such perturbation is to be remoued or at least bridled : & not any conceipt thereon to be nourished , that now there can no such help be had of the partie offending . His children ( I graunt ) may be somewhat doubtful , whether they be his or not : but that is so general a case withall , that men must rather hold themselues contented with that general determination of law that by marriage doth make them theirs , ( which also is their own act too ) then suffer themselues to be so carried away from the opinion that they are theirs , by such suspition as il likelyhoods may easily breed . Else , if any will needs be so peremptorie , let them first shew , that their own discent is vtterly void of all suspition of any such blemish , before they deale so strictly with others . Albeit therefore the Apostle allow of marrying againe , to such as vtterly are deprived of all such good things as by marriage God ordained for men : yet is there no reason , why any man should therevpon gather , that the like liberty were likewise to be graunted to those that may haue the vse of those things in some tolerable measure , but so far as their owne troubled affections doe hinder them of it . An other consideration out of t●e same , That other thing that belongeth not vnto this that now we speake of , but ariseth by occasion of it , is that hence it seemeth to me we may haue a special good light , whereby we may see how to determin of one other point , that in all ages hath much troubled the learned , and yet doth : namely , for what causes divorce may be had , & marrying againe thereon allowed . For many there are ( and those of special account withal ) that allow of no divorce , but onlie for adulterie ( and thinke that those that go any farther , do make themselues wiser than their Master ) nor of marrying againe , but onlie in that of adulterie , and in this of being forsaken : others againe , that allow both of divorce and marrying therevpon for divers other causes besides . In which extending of that libertie , there are of those that professe and teach the Gospel , that maie wel be doubted to go over far : as on the other side the Papists generally are for divorce so very liberall , that they without question stand in great need to be better shod for their so far over-reaching therein . But of this matter I meane not to treate : which would be sufficient it selfe to occupie another Treatice much greater then this . The thing that now I meane to deliver , is no more but this , that whereas the Apostle doth so plainely insinuate that the party that is in such sort forsaken may marrie againe , Sect. 34. and then doeth not altogether relie on that case neither , but taketh in some other withall , hence , it seemeth , may best be decided , in what cases it may be permitted to marry again : so that the rule be not in this point exceeded , to graunt it to such , as haue such vse of marriage already as need requireth . For we doe not here finde that the Apostle doth allow it to any , but only to such as otherwise were altogether deprived of it : and though hee take in such like withall , yet must we therein haue a good eie vnto the originall or patterne giuen , and not account any like vnto it , but only wherein the one of the parties is as much otherwise deprived of the vse or benefit of marriage , as in the case that the Apostle himselfe hath put . For howsoever divers such there may bee , or at least some few , wherein it may be allowed to marry againe : yet certaine it is , that hauing none other Scripture for it but this we haue then no warrant at all to goe any further , or to extend that liberty to any other besides whatsoever .

The Conclusion . 34 But as touching the main , if now we gather the cheefest and principall points together , of all that hetherto hath beene said , what haue wee ( to speake of ) but only the opinion of divers of the learned that way inclining ? For the truth of the matter or any certaintie whereon to ground , what haue we else , but only a brittle shew of certaine places of Scripture , which for a while may seeme to be for vs : but so soone as ever they are examined , either plainely they turne to the contrarie side , or at least assure vs , that for any certaintie of that point of doctrine , for which we haue such recourse vnto them , get it where we can besides , but in them shall we never haue it . We hoped that Moses and Malachie too , would haue holpen vs THE TABLE OF METHOD : WHICH SHEWETH , HOW the whole Treatise proceedeth ; and where every member thereof doth lie . That such as are f●r Divorce on adultery and marrying againe haue two sorts of places which seeme to be for them , but yet are not ( in deed ) being better examined : of which The first sort is of those which doe chiefly respect Divercing from those wiues that we haue wherein First , those places themselues are set downe . Sect 2. Then it is declared , how weakly that perswasion is grounded thereon : and therein First , how ready divers are to rest vpon them , without any farther enquirie . Sect. 3. Then , how little ground worke they haue , even in their leaders so to doe First , because they are so much crossed by others . Sect. 4. Then in that which themselues haue set downe for that matter , and therein , First , so much as respecteth their owne iudgement therein . In which First what themselues doe bring vs , which Either tendeth to this end , to shew vs how hardly and doubtfully they are resolved . Sect. 5. Or els are some such other things besides , as may be some warning vnto vs to take good heede to their iudgement therein ▪ least otherwise we be deceived thereby , viz. First , such Reasons as they bring in fo● themselues , why so they determine . Sect. 6. Then , what Protestations they haue besides , ( beli●e to qualifie the hardnes of their iudgment therei● . ) Then what we are to thinke thereof , namely that where such things goe withall , there is no likelyhoode to finde anie certainety of Doctrine whereon to builde . Sect. 8. Then , the rest due , which most respecteth those places them selues that they vse for it . Wherein First it is briefly declared ▪ that those places doe little helpe them , and that they doe plainely mistake those two that seemed to be strongest for them Sect. 9. Then , that same mistaking of theirs is more largely prosecuted , and in this order , First , by examining of those Places , whether they be mistaken , or not and to that end , First , how they take them , Sect. 10. Then , that so taking them ( it may well be ) they do mistake them and First that of Deut●ronomy , Sect. 11 , Th●n , that of Mal●chie also . Sect. 12 , Then , what we are to gather thereon Sect. 13. The other of those , that withall respect marrying againe : and therein First what considerations we haue that may induce vs to thinke that in th●se also they haue little helpe ; which are , First , the iudgement of others , wherewith they are so much crossed . Sect. 14. Then , their owne defectiue handling hereof : and therein , First , how farre we may chardge them therewith . Sect 15 , Then wherin those defects of theirs doe lie : namely First , in weake Reasoning : of which their Reasons , Some there are , that depend on the things thervnto appertaining , and those Either the same that are in question : and then , Such as are of the substance of them . Sect. 16. Or such as are but accidenta●y therevnto . Sect. 17. Or those that are of such a kinde , or so neere vnto them , as that out of them they drawe certaine reasons also ▪ Sect. 18. Others , on the authority or testimony of others First ▪ of God , Either mistaking his worde therein . Sect. 19. Or els gathering amisse thereon , and therein , First , of Erasmus ▪ Sect. 20. Then of Beza also . Sect. 21. Then , of men Sect. 22. Then , in divers Inconvenient and hard speeches : to be found , First , in Erasmus . Sect. 23. Then , in certaine others of them . Sect 24. Then the places themselues examined : & therein First , to set downe the meaning of them , viz. First , that that is not the meaning of them , which they would haue . Sect. ●5 . Then , what is the meaning of them , namely , Sect●6 ●6 . Then , that other in the nineteenth of the 〈◊〉 Sect 27. Then , to answer certain doubts that may seeme to be strong against it , which are 2. First , the Exception that is vsed in both , which ( it is shewed ) will not helpe them . And First , that it is cleere in that sense that we do giue it . Sect. 18. Then also , even in that sense wherein they would haue it ; and therein , First , how farre it yeeldeth to them ; namely , but thus farre , that in some cas● it might so be . Sect. 29. Then how farre they must yeeld vnto it again which ●● , First , to be well advised , and to take heed what they do therein . Sect. 30. Then , that they doe nothing Neither against any other Scriptures , which they haue stronge against them . Sect. 31. Nor against Conveniency neither , which in that case they cannot av●●de . Sect. 32. Then , that the Apostle , permitting the faithfull ( by an infidell forsaken ) to marry againe , doth nothing warrant this ●either . Sect. 33. well , for divorce we had certaine others besides : but wee made most reckoning of these . Now we see , that not only those others , but even these also do giue vs over , and refuse to yeeld vs any help therein . Which divorce had they graunted vnto vs , wee had made no doubt at all , but they had in like sort allowed to marry againe : but now finding them so strong in the former ; wee haue at all no hope of the latter . Even Christ also , we thought , did make no stay , not only at divorce ( so it were for adulterie : ) but , in that case also , not at marrying againe . But now wee see not , with what face wee may looke for any such liberty at his hands , when as we doubt it would fall out indeed , that if he should graunt so much vnto vs , hee should graunt vs more therein , then ever any other of his servants did , before , or since . Whereas therefore , his words may indeed haue another meaning , and such as agreeth with much other Scripture , wee doe not see , but that well , may wee doubt , that such sence as agreeth with much other Scripture , is a great deale more likely to bee his meaning , than that which standeth alone by it selfe , and hath nothing else in all the Bible neither in the old Testament , nor in the new , that accordeth with it . Being thus strongly held of by the Scriptures , or rather cleane abandoned by them , when therevpon we returne againe ( as passing loath to be cleane put downe in this , if any way we might see how to help it ) to that sorie helpe that remaineth , the iudgement of certaine of the learned , before remembred , to consider somewhat better of them , an● to see if we haue not some further helpe in them , than yet wee conceiued ( being so many as they are , and many of them so resolute in it , and in all their writings generally of so special account among vs ) there finde wee first , that they all mistooke the Text it selfe , out of which the first and principall part of all their opinion should haue derived the warrant that they thought it to haue : and that divers of the chiefest of them , haue themselues so acknowledged since . If we looke somewhat further into them , then doe we in like sort finde , not only that therein they goe against the vniversall opinion of all others therein ( that long hath stood in the Church of Christ , even from the beginning , for the only truth of that point of doctrine ) and against the practice in gouernment of this Church of ours , and of all others almost besides : but also , that themselues giue vs in so weake reasons why they thought good to side themselues to that opinion , & such Protestations withall , the better to obtaine to be excused for that they goe so farre therein ; and when they are in the matter it selfe , so many of their proofes for that they affirme so very slender , and so inconvenient speeches withall ( boading such impatiencie , that they may seeme to arise of the weaknesse of the cause it selfe ) that if wee well advise our selues what comfort it is that there wee haue gotten , wee hardly finde any thing throughout the whole that will afford vs any one peece of warrant , to entertaine any such conceit , for never so smal a portion of time , or to giue it so much as one nights lodging . The remaine then wil be none other but this , that our selues are carried so strongly away , with our owne vnbridled affections ( with an hote desire , either of change , or of revenge and sometime with both ) that it was an easie matter , for parcialitie and error in others , to settle vs in that conceit , we being loath ( for feare of disturbing our peace therein ) to fall to any iust examining of them . God giue vs grace that howsoever in all things we daily offend , by our common infirmitie , and great corruption that yet abideth ; yet we may so far abandon all fleshly lusts , that thereby wee grow not to bee so foule staines in the Church of God , nor so perilous examples to others : especially those , that haue an vnfained care to serue him indeed , or , no more but professe the truth of the Gospell .

FINIS .
AN OTHER NOTE FOR THE Reader .

THis former Treatice being thus finished , yet is there one thing more ( gentle Reader ) that farther I am by late occasion , to impart vnto thee : nothing at all appertaining to the matter before ; but only for that it lighteth on the time of the publishing of it . The matter is no more , but this .

I haue already divers times heard , that certaine of the favorites of R. P. ( the supposed Author of the Resolution ) would not beleeue that I had made any answere vnto him for such matters , as hee , in the preface of his second edition of the same ( which was , 1585 ) had charged me withall . And for these , I contented me selfe to let them vnderstand , that I had answered him many yeeres before : as it is knowne wel enough I had done ( so far as an whole Impression might serue to witnes it ) now about twentie yeeres since .

But now of late I perceiue , that himselfe also doth not take with his Answere , or will not be acknowne of it : & this doe I gather , for that nowe ( a fewe daies since ) I finde , that having set forth that Book again , but about two yeeres past ( namely , 1607 ) and having altered it againe from that it was before ( but the first , it may be , will ever proue the best ) he nevertheles chargeth me a fresh , with many of those stale matters , answered so manie yeeres past already ; but maketh no mention of that mine Answere .

Seeing therfore I came to the knowledge hereof , when this other was yet vnder the Presse , I thought it good herewithall to wish this to be marked , that seeing that answer of mine was given forth and published , in the yeere of our Lord 1589 ; & that since I never heard any thing from him of the same , & that now he wrangleth a fresh about some of those his stale matters again , and so grosly ( though warily enough on his own behalfe ) dissembleth mine Answere to them and the rest : that all good & orderly dealing ( of such a kind ) was then somwhat far to seeke in him .

I make no doubt , but that there ( in that mine Answere ) he noted much more to be obiected , than any way hee was able well to answere ( especially , the great vncleannes of all that crew generally ; their bad dealing with the Fathers ; and so many slips of his owne withall : ) and that therefore he would rather see , if , for a flourish , he could not cull out something of his former matters to gibe at againe , to be in lew or steed of some iust Reply , so long expected . But plaine dealing is ever the meetest for all those that stand for the truth and so base shifting , much more sutable to the desperate weaknesse of the cause that he hath in hand .

And if any man shall lay therevnto his bold promise of those other two parts , of that which now he calleth his Directorie , & therein how many yeeres he hath beene hammering about it , & yet could never get out of the first part neither , and the seconde time made it worse than before ( even in the iudgement of his owne favourits : ) the lesse that this third time also he hath nowe againe answered their expectation , the more may such a man see , what hope he may nourish in himselfe , as touching those others . But me selfe conceived long since ( and so did reasonable plainely tell him ) that it was not in him to doe , as then he did beare the world in hand : namely , to frame such other two parts , as should be of that argument , and yet sutable to that , which hee had elsewhere borrowed to the first part of it .

An other there is , one Radford by name , a fowle of that feather , who in certaine discourses of his of other matters , published in the yeere 1599 , hath beene something chattering against me likewise , in the quarrell of his fellow R. P. before : & yet none otherwise but like to himselfe . Of whom notwithstanding I haue alreadie said something ▪ somewhat more specially , in a larger Discourse of mine , which now ( God willing ) next vnto this , & so but a few daies hence , I trust , is to come to the Presse : and so saie I no more of that matter now . Yet that no man deceiue his expectation therein , both it is but towardes the end of that larger Treatice : and , as hee , in those his other discourses doth no more , but as it were , by the way , take his pleasure on me ; so I likewise , following the suit , or , in such like manner , doe giue him his answere .

So now againe ( gentle Reader ) I commend thee to God .

Oxford , Iune , 22. 1610. EDM. BVNNY .
THE ALPHABET TABLE : WHEREIN , not only the principall Matters , but also the Scriptures themselues , and the other Authorities do come in , in Alphabet order . A Abraham see Better course . Abuses not the thing it selfe to be abolished , Sect. 7. Adulterie , whether it dissolue the bonde of Matrimony , Sect. 16. that so it doth , pl●inly set downe , by Erasmus , Museulus , Martyr , Calvin , Gualter , & Beza Ib. but yet that in some cases though it may be , those nevertheles a●e very rare . Sect 21. whether the Magistrate ought to punish with death . Sect. 24. See , Marrying againe . To be wel Adv●sed before we seeke to be divorced thereon , for that it is at least much to be doubted , that the Scripture is much against it , both such as do●h more specially treat of that matter ; and such as doth it but generally , Sect. 31. An Aim , for what things divorce may be , Sect. 3. Allegations : see Excusable . Allowed , see Lawful . Ambrose , see Origen . Amending his former reading : see Calvin . Amis , see Gathered . Iohannes Andrea , that the bond of marriage may bee oth●rwise dissolved , Sect. 18 , Himselfe also , Panormitanus & Hostiensis , very little for them , Sect. 22. Angels , what time they were created , not certainely knowne , Sect. 8. Angrie . see Divorce . An●ichrist ; what t●me he should come , not so wel knowne of old , Sect. 8. Apostle , see disorderly ; Erasmus ; Obiection and Ods. Archbishop ; see Edw Le. S. Augustine , acknowledged by Erasmus not to be of his minde , Sect. 4 , Much against the opinion of marrying againe after divorce Sect. 21. Againe see Bond , and Wonder . Authoritie , see Divorce . B Bad men , see Testimonies . Balaam , see Divorce . Ballance , see Scales . Ban● , see Bond. S. Basil , Rule , Sect 28. liked and vsed by M. Beza , Ibid. Be●ter course propounded in the examples of Abraham and David , Sect. 32. M. Beza , how he doth moderate himselfe in the matter , S. 7. His better ei● to the Original , S. 11. His Bo●ke De Lege Dei , c. 11. How he also reasoneth for dissolving of marriage on such inconvenience as doth follow disorderlie marriage , S. 17 Very resolute , as having expresse matter for him , yet knowing that the same very matter lieth in question , S. 2● . What himselfe hath found , either to builde his own opinion vpon , or to defend the same against others . Ibid. Obiections by himselfe acknowledged . Ibid. Giving over the course that Erasmus tooke before . Ibid. Out of the Apostle S. Paule how he defendeth himselfe for his opinion . Ibid. His iudgement of marrying two sisters more specially considered , S 28. His iudgement in an other case , somewhat strangely agreeing with his opinion for divorce and marrying againe . Ibid Himselfe bringeth examples of S. Basils Rule . Ibid. Againe , see Adulterie ; S. Basils Rule ; Deut. 24. De Lege . Dei ; Erasmus ; Ierome ; Innocent ; and Speeches of theirs . Bishops , see Constitutions , and Rome . Bond , Fowre severall bonds wherewith those that marrie are bound , so that though some breake , yet the whole is not dissolved , S 16. That it may be dissolved divers waies , to be the opinion , of Hostiensis , Augustine , Pope Lion and Pope Zachary , S. 18. That if the Magistrate the adulteres to li●e , yet that the husband may account himselfe to be rid of the bond of wedlo●ke , a perilous point , S. 21. The bond of mariage not relying on the parties only but on God too : and as it is of God , that it cannot be dissolved , S 25. Again , see Adultery ; Lands , and Io. And●ea . Borne-with , or spared : see Weaknes . Bucer , see Ierome . C M. Calvin , his better cie to the Original , S. 11. and so amending his former reading . Ibid On that place of Malachie . S. 12. Neere to the point , yet not lighting on it . S. 16. Againe see Adulterie ; Came to tempt ; Deut. 24. Divorce , Mal. 2. Meaning , & Politicall . Order for Ceremonies : see divorce . Chemnizi●● : see Deut. 24. Chiefe : see Places . Civil : see Pol●ticall . Christ , not likely to bee so favourable to such divorce . S. 25. That if he should allow it , he were the first and last in all the Bible that so should doe , Ibid. And so , though wee made no doubt therein of him before , yet now ( for that matter ) to giue vs over ▪ S. 34. See also , Divorce ; Erasmus , & Liberty . True Christians , see Lawes . Chrysostome , not in , that course with Erasmus S. 4. Circumstance : see farther Iniquitie . Circumstances , one of the time , another of the persons , to shew that sense of theirs not to be the meaning . S. 26. One such circumstance noted before , as that the Pha●ises came not to learne , but to tempt . S. 27 ▪ Another , not noted by others , how the Disciples tooke it . Ibid. Not medling with all their Collections of this kind , but only with such , as themselues did chiefly meane vnto this . S. 20. Commaunding : see Forbidding . Conception of the blessed Virgin : see Divorce . The Conclusion . S. 34. Their Conclusions to be but weake . S. 9. So readie Consent of many others to that opinion , whence it may be . S. 21. Certaine Considerations much against them . S. 14. Constitutions of Bishops much against Erasmus . S. 4. Coupled , see put asunder . Corrupt ▪ see Interpretations . Course : see better ; and Beza . Cumbersome , see Way . D. DAvid ▪ see better course , Death ▪ s●e Adultery . Decretall ; see Constitutions , Their Defense but weake , and how ●o . S 20. and see Erasmus . Deus 24 . 1●4 Of divorcing ( as it is conceived ) of such as they like not . S 2. In what sense taken by Erasmus , Musculus , Martyr , Calvin , Gualter , Chemnizius , Beza and Zegedinus . S. 10. See also , Hardnesse ; Politicall ; Probabilitie ; and Translation . Such Scriptures as Directly treate of it : see Advised . Disciples , see Circumstances . Discontentment after ●see Erasmus . Discovered , see Weaknesse , Disorder , see Inconvenient . Disorderly marriages diversly made . S. 17. A weake kind of reasoning on disorderly marrying , divorce to be allowed , and to marry againe , yet by Erasmus vsed . Ib. By him also conceived , that the Apostle would in such case allow it . Ibid. By whom such marriages are wont to be contriued , S. 20. See also , Erasmus , and Inconveniences . Disorders before : see Erasmus . Dispensation . see Interpretation . Displeasure : see Divorce . Dissolu● the bond : see Adulterie , Bond , Inconvenient , and Martyr . Dissolued : see Bonds , Dissoluing mariage : see Beza ; & Erasmus . Distempered : see Inconvenient . Divers places , strong against that opinion , not medled withall , S. 20. Divorce held , in a maner , by all . S. 1. Noted , that the Lord doth hate it . S. 12 Tolerated , not allowed . Ib. An vnlike thing that Christ should teach both it , and therevpon to mary againe . S. 13. Liberty therevnto over soone taken hold on , when first they doe not finde it to be cleerely allowed . S , 17. Both it , and marrying againe thereon , pleaded for , on the order that the Apostles tooke for Ceremonies , and making of Bishops , and afterward on determining of Transubstantiation , the proceeding of the holy Ghost , the conception of the blessed virgin , and the substance of the holy Ghost . S. 18. Pleaded for likewise on many particulars o● that Sermon of Christ on the mountaine , as of Swearing , being Angry , Reproaching , Presuming , Lawing , Revenging , Resisting evill , on that it is commanded to loue our enemies , to doe good to those that doe il to vs , and to pray for those that cu●se vs , S. 18. I● , and marrying againe theron , conceived to be some spec●all perfection Ibid That it was permitted , but only for the hardnes of their heartes , to be more than may be gathered by sense of nature . S 19. That wee need it as much as they , and therefore should haue it as much as they . Ibid. It not to be made by the parties themselues , but by such as are in authoritie . S , ●0 . Vrged for many more causes ther●for● adulterie ▪ Ibid. By the free leage of it , eight husbands , in fiue yeeres . Ib. That vpon divorce for adultery a man may put away his wife , to be the thing that doth lie in question betwixt vs . S , 21 , Of our kinde of divorce how faulty they doe account it to be . S. 21. Marrying againe hereon misliked by M. Calvine Sec. 25. A reproach to the parttie that takeththe advantage of it . S. 23. Never any good or honest man ( though but in a second or third degree ) thought to haue done it . Ib. The nature of wedlock not to beare it . Ibid. To account that lawfully they doe it , to bee little better then to make God the author of their villaine . Ib. Those that are such , to be like vnto Iohanan , and Balaam . Ib ▪ To be conceiued ( as it may seeme ) to bee a matter of speciall godlinesse S 26. Nothing at all for it , but that which can little availe it , S. 34. See also , Aim ; Bond ; Christ , twice ; Erasmus , Husband , Lyranus , Marrying againe ; Speeches , Vnlawfull ; & warrant . To bee iustly Doubted , that there is Scripture against it . S. 31. Doubtfull speeches how ill to build vpon . S. 8 , yet see excusable . For doubtfull cases , see Examples and iudgements , E. ECclesiasticus , 25.35 36. of a disobedient woman . S. 2 To loue our Enimies : see divorce . One farther Enquirie ( as touching , divorce ) what it was , that Christ said vnto them , S. 27. Euthimius Zigabenus . S. 1 , v. 1 , Erasmus his opinion how farre crossed by others . S. 4 How he prote●teth , S. 7. What indifferencie he offereth Ibid. p , 31. For that opinion of his reproued by Natalis Bedda . S , 16. Himselfe doth better interpret one of those his venterous speeches , but yet is little followed therein by others of his opinion . Ibid. How hee reasoneth for the dissolving or breach of marriage , on such inconveniences as doe follow disorderly marriages S. 17 How hee reasoneth on certaine places of the word of God . S. 19. Of that companie , but only himselfe and M. Beza called to triall . S. 20. That he resteth on ▪ Mat. 5 , 31 32 , & 19.8 , 9. to haue his opinion thence S. 20. The places vsed for his defence not only those o● Christ , but some of the Apostle also . ●b . Somewhat disposed to ride , it seemeth . Ib vrging divorce for so many causes as hee doth hee h●th al men almost against him , Ib. How for hi● defense he gathere●h of the Apostle Ibid. His owne be●p●s how weake they are . S. 22. Of certaine disorders going before , and certaine discontentments after . S. 23. Certain wondersin those speeches that hee hath of the Scriptures . Ib. No more Fa●hers ligh● f●und by the forraine patrons of that opinion then himselfe had first a leaued but one of our owne to haue gon much farther in , and in kind ( though defectiue too ) more commendably also Ib See likewise , Adulterie , Bedd● ; Deut. ●4 . Disorderly ; Divorce , Hardnesse ●f hart . Lawfull ; twice , E●w . Le , Mal. 2.16 Marry againe , Obi●ction , Reasons , Speeche● , and weaknesse More Examples then are alleaged . Sect. 20 , That such things haue sometimes bin done hee bringeth in two poore examples S. 22. Divers others to iustifie or make good the Rule of S. Basil : as of many wiues & much treasure , of vserie , and of marrying two sisters ▪ S , ●● . Others likewise to shew , how carefully in doubtfull cases , the Lord is first to be sought vnto . S. 30. See also Testimonies . The Exception , in some sort , waived . Sect. 20. This i● ▪ though they had it in their owne sense , yet that in som● cases might be , it would be for them , and not so generally as they would haue it . S , 29. The●efore that in that case also , they be very warie , S. 30 See also Obiections . Excusable notwithstanding , even those Resolutions , Allegations , Protestations , & al sorts of their doubtful speeches , S. 8. Ezechiel , 44.22 . Priests ▪ not marrying with divorced women , S. 2. F. In the ancient Fathers but littl● for them : & that themselues doe to acknowledge . Sect. 22. See also Erasmus ▪ Favorable se● interpretation . Fearefull : see iudgements . Some Few of those ga●herings of theirs only noted . S. 20 Any liberty of the Flesh some taken hold on by vs S. 8 Fleshly see liberty . Generally Forbidding , and generaly commaunding or requiring , to haue a special difference betwixt them , S. 29 In such sort to proceed or deale , but as it were a Forcible entrie : and that the adversarie much graunt vnto them whereon to proceed S 20 , The Former : see obiections . Foure ▪ see Bonds , and Places . G How far they haue Gathered amisse on those places that they haue vsed , somwhat strange to consider S 20. Such Scriptures as in that respect are but General ; see Advised Generally : see forbidden , Geneva : see Seely . A Ghesse , instead of proofe , what should be the meaning of those words of Christ . S. 21. , Also , see Beza . God see Bond. To doe Good vnto those that doe evill vnto vs : see divorce . Great ods betwixt their innocent partie , and the Apostles forsaken . S. 33. Ground : see Principle . Their Groundworke to bee so farre weake , and those words may be otherwise taken : and cleere it is that so they may . S. 20. Gualter , see ●dulterie ; Deu● 24. & Mal. 2. H Somewhat v●ged by Erasmus that where he accounteth divorce to be first permitted , it is not there added that it was but for the Hardnesse of their hearts . S. 19 And s●e Divorce Heed●o ●o be taken to that interpretation of his S. 16 and s●e Adv●sed , Examples and Exception . H●l●● ▪ see divorce , and Seely . Honest man see divorce . Hostiensis : see Ioan. Andreae and Bond. One of his helps not to stand , but that the Hos●●ensis must be no husband ▪ S. 21. Not to bee in the power of 〈◊〉 husband , ●o breake the bond of marryage with his 〈◊〉 . S. ●5 , I. 〈◊〉 , a law thereof . S 11. Much against the sense that they conceiue of Deut. 24.1.4 . Ibid. Ier. 32.1 . God ready to receiue . S. 2. S. Ierom , how he setteth , downe the Septuagint , in ●hat place of Malachie . S. 12. He and Bucer misliked by ●eza . S. 24. See Came to tempt . The Iewes , whether to bee called before the com●ing of Christ , not so certainely knowne . S. 8. Inconveniences following after disorderly mariages . ● . 17. Such as concerne the innocent par●ie . Ibid. such as concerne both parties , Ibid , Such as by disorderly mar●iage doe reach vnto others . Ibid. Such to bee taken yeed of before : and marriage not to bee for them dis●olued . Ib. Inconvenien● speeches much mingled withall , S. 15. Much found in those that opinion . S. 23. Some of them of the Scriptures . Ib. O●hers , that they talke of so many waies to dissolue marriage . S. 24. Some againe belonging to all ▪ others but to certain of them . Ib. Others ●ow the innocent partie is to deale with the offender . Ib. Though it might be done , yet that it were inconve●ient both in respect of the publike cause of all . & in ●espect of many private persons besides . S , 32. See likewise Erasmus ; and Weake reasoning . Indifferencie : see Erasmus . Things Indifferent , a Rule for them . S. 29. Innocent partie , whether bound to seeke to the Magistrate for the punishment of the offender , discoursed by Beza . S. 24. So likewise whether againe to receiue ●he offender into favour . Ibid. See also , Inconvenience , and Inconvenient . Their Innocent partie : see Od● . Innocencie , see Malice . Insufficien●ie : see weaknesse . Intemperatenesse of a widdow : see Malice . Vnwonted Interpretations , whàt is to be gathered out of them . S. 13. The interpretation to be favorable , otherwise the dispensation will be needfull . S. 20. Corrupt in●erpretation Ib See also , Heed . Iohanan . see Divorcers . Ioseph . for Marry , called in question . S. 24. Isa●0 ●0 , 1. God not divorcing his people . S. ● . Iudgements of God , divers and fearefull against those that in doubtfull cases haue neglected , first to seeke vnto him . S 30. And for iudgement , see Opinion . Iudicialls of Mo●es of what force to bind others . S. 24. Iunius : see Translation ; and Tremellius . Iustifie S Basils Rule , see Examples . Iuvenall . S. 20. K. Kemnizius : see Chemnizius , See likewise , Musculus , and speeches of others . L LAnd● of an adulterous woman , remaining with her husband and by vertue of marriage , argue the bond not to be altogether broken S. 16. The old . Lat●●●● acknowledged by Erasmus himselfe , not to to be of his minde . S. 4. Lawes , Those that be decretall , to bee against Erasmus . S. 4 , That any also are laid , not to bee needfull for true Christians , had need to be warily taken . S. 18. To be Lawfull which God alloweth , how far vrged by Erasmus . S. 19. That also sometimes to bee lawfull , which the law punisheth not . Ibid. Lawing , see Divorce . Ed. Le , about this matter vncurteously vsed by Erasmus . S. 10. Afterward Archbishop of Yorke , Ib. Leàue out , see ground . Of the more Learned , that generally they mistooke the Text whereon they builded , and that certaine of the chiefe o● them haue so acknowledged since , S. 34. Lending on vsurie , see Examples . Lev. 21.7 . A divorced woman , not meet for any Priest to marry , S. 2 , Letting loosse to fleshly Liberty , not likely to be any worke of Christ . S , 13 ▪ And for such kind of liberty , Farther see divorce , and Flesh. Like to this , see other things . Eras. how he Limiteth his iudgement of divorce . S 19 Pope Lion : see Bond , Loue , see Enimies , Lyranus such for divorce , as for vsurie , S. 28 , His iudgment for vsurie how to be applied against divorce . Ib. See divorce , M MAgistrats , see Adulterie ; Bond ; Innocent party , and P●etense , Making Bishops , see divorce , The Mallice of the Iew , & the intemperatenes of the widdow , thought by these to bee more fauoured , then the innocencie of the partie not offending . S , 18 , Mal. 2 , 16. If they hate them , to put them away S. 2. v , 7. Erasmus not noted to haue medled with it S. 10. In what sense taken by Musculus , Martyr , Calvine , & Gualter , S , 10. The place it selfe not to yeeld so much in the letter : but more in the sense , S. 12. See also , Words , Many , see wiues , Of Marriages disorderly made divers noted , S ▪ 6 , again see Bond ; disorderly , twice ; Divorce , & Inconvenience . Marry That neither the man is pun●shed if he mary another , neither divorced women forbidden to marry both these by Erasmus pleaded , S , 19 , see also Christ & . Divorce . Marrying againe , on divorce for adultery held by many of speciall account , S. 1 , But many mo of the learned against it then with it , S , 14. such place● as seeme to be for it Ib. again , see August dovorce , 4. times & warrant , Marrying two sisters , see Beza ▪ and Examples . P , Martyr . that no men of any good sort , ever vsed divorce , S , 4. How he protesteth . S. 7. many waies to dissolv maryage . S. 4 , see also , Adultery , D●ut 24. Mal. 2. & speeches of theirs , Mat. 5.31 , 32. what wee may rather take to bee the meaning thereof . S. 26. See also , Erasmus , & Politicall . Mat , 19.3 , 9. what may seeme to bee the meaning of this S. 27. See also , Erasmus . Meaning , see Mat , 5. Circumstances , & Perfection . Not Medled with : see divers places , Medling , see collections , Misliked , see Calvin , How far they Mistake , farther declared , S , 10 , See also , Places , Moderate see Beza , Ari. Montanus , on that place of Mal. not suerving from the wonted reading , S. 12. See also , Translation . How Musculus reasoneth on certaine authorities of the word of God , S. 19. Vrged by Musculus first , and Chemniziusafter , out of that law that a Priest might not marry a divorced woman , that it was lawful for a divorced woman to mary againe , S. 19. Againe , see Adulterie , came to tempt ; Deut 24. Malae , 2 , Meaning Obiection , Politicall , and Speaches of others . N Natalis Bedda , see Erasmus , Num. 5.13.31 ▪ A probabilitie that Deut , 24.1.4 . is not so to be taken , S. 11. O An Obiection strong against them , how Erasmus and Musculus doe answere . S. 16. In that Obiection that they gather out of the Apostle , allowing the forsaken to mary againe ( as the case may be ) the matter to bee cleere , that the case is not like : the one being altogether deprived of the benefite of mariage , but not the other , S. 33. Obiections but the same that Erasmus had gathered before , S. 21. Some out of the words of Christ , others out of the Apostle S. Paul , Ibid , Obiections a couple , the former of them , of the exception vsed therein , S. 28 , See also Beza , and opinion , Occasion of this Treatise , S , 1. Ods , see Great , Offender , see Innocent , How they gather their owne Opinion or iudgem●nt , and how they answere such obiections as stand against them , S , 20. The opinion of divers learned men that way inclining ▪ S , 34. Order , see Inconvenient , Of the ancient Fathers Origen , Tertullian , Pollentius ( by his welwillers in this cause , said to be a graue and learned man ) and Ambrose all noted to be ( at least ) inclining to this opinion of theirs , S. 22. The Originall , or Hebrew Text , against that ●ense of Deut , ●4 , 1 , 4. S. 11 , Divers Other things which they conceiue to be like vnto this , S. 18. Otherwise taken , see Groundworke , Others , see private persons . One of our Owne , see Erasmus , P. Panormitanus see Ioan. Andrez , Pard●n , see Innocent . Particulers , see divorce . Parties see Bond : Parties themselues : see Divorce , S. Paul . noted to let downe oftimes the rigor of that which Christ requireth , S. 20 Perfection to what end commended vnto vs , S ▪ 18. That Christ in that his discoursedid not mean to te●c● it , but to lead them on somewhat farther , to appear● by those examples that there are aleaged , 526 , se divorce A Perilous point . see Bond. Persons : see Circumstances , How ready men are to sort themselues to that Persuasion . S , 3. Pharises tempting , see Circumstances , Some such Places as the learned doe not leane much vnto , S. 2. Of their first foure Places , S 9 , Much mistaken by them . Ib. such as they thought to be strongest for them . S. 12 , Such of the old Testament as they thought to be ● most for them , first to leaue them . S ▪ 34 , See also Erasmus : Gathered , and Marrying againe , That presupposed allowance of Moses to be but P●liticall , and then that that other of Christ may be so 〈◊〉 S , 26 , If it be so then that the iudgement of Zegedinu● Musculus , and Calvin doth make for that sen●e or me●ning , Ibid. The nature and Force of those lawes that are but Political . Ib. See Meaning ▪ Pollentius , see Origen . Practise of the Iewes before : a token of no such 〈◊〉 in Deut: 24 1 , 4 S , 11. To Pray for those curse vs , see divorce ▪ The Pretense they haue of vrging the Magistrat th●● by very weake S , 32 ▪ The Principle it selfe to bee yeelded otherwise tha● they haue no ground worke for them S. 21. It to be craved . see forcible entrie , Private persons : see inconvenient . Probabilitie . in the practise of them , that Deut. 24. ● 4 ▪ is not so to be taken S 11 See Num. 5.13.31 ▪ Proceeding of the holy Ghost . see Divorce . Prohibitorie see forbidding . Proofe , see Ghesle . How it is Proved , that to be the sense of the words 〈◊〉 Christ , Sect. 21. Protest : see Martyr . Protestations , see Excusable . Prov. 8.22 . Of keeping an Adulteres , Sect. 2. Not Punished , see lawfull . R D. Rainolds , that many , and those of special accoun● though they allow of divorce for adultery , yet in 〈◊〉 wise to marry againe , Sect. 4. Rare , see Adultery Ready . see Perswasion . Reasoning , see Erasmus . Weake Reasonings , togither with inconvenient & d●stempered speeches , what they boad , Sect 15. Reasons Such a● simple arise out of the matter it self● Sect. 6. Such as they haue so to induce them . Ib. Most o● them al , set downe by Erasmus . Ib Such as stande most by comparison . Ib. Such as they haue in certaine inconveniences , are but weak , S. 17. Such as they haue on the Testimony of others : first of God , Sect. 19. then of me● See , Weakenes . Reconcile . see Innocent . Reformed Churches said to be much with those that 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 Erasmus . 〈…〉 Calvin for Deut. 24.1.4 See and , ● . ●a●l , 〈…〉 Indifferent . S 〈…〉 ●●●tance ▪ see Similitude 〈◊〉 of Divinity , against Erasmus , Sect. 4. 〈…〉 two sortes of places most appertaining 〈…〉 Sect 1. See , Doubted ; & Inconvenient . Of certaine Scriptures a britle shew , & denying their 〈…〉 S. 34. See also directly ; and General . 〈…〉 Meaning , and Words . The 〈◊〉 his , how they interpret that place of 〈◊〉 ●ect . 12. 〈◊〉 of Christ on the mountaine : see divorce . 〈◊〉 to the Lord : see Example ; & Iudgements . A 〈◊〉 helpe , for the matter in question , in the order 〈◊〉 the Church of Geneva , Sect. 24. 〈◊〉 of crooking to some special purpose , S. 8 〈…〉 and divers appetites , S. 3 Of the grap 〈…〉 togither , S. 16. Of one that taketh in some 〈◊〉 of his ●round , & leaveth out some part of it , S 26. Of 〈◊〉 ready & combersome way , S. 8. Of ballance or scales , 〈◊〉 places , but two of them chiefly , that seeme to be 〈…〉 〈…〉 may in faire possibility argue an 〈…〉 〈…〉 ●o●●e wich . 〈…〉 of M. Beza for divorce : & whence 〈…〉 M. Calvin , Sect. 1● . 〈…〉 of theirs , arguing themselues to note 〈…〉 in their opinion , S. 5. See also , doubtfull ; 〈…〉 and Inconvenient , fowre times . 〈…〉 godlines : see Divorce . 〈…〉 cleere of them : see Game to tempt . 〈…〉 see divers 〈…〉 of the holy Ghost : see Divorce . 〈…〉 put a Sunder whom God hath coupled , 〈…〉 , vn●erstand , Sect 16. 〈…〉 , how to be moderated , Sect. 33. 〈…〉 . T 〈…〉 〈…〉 they came to Tempt him , he but stan . 〈…〉 stoppeth their mouthes : so 〈…〉 and Calvin , Sect. 27. 〈…〉 〈…〉 and examples howe bad 〈…〉 with , Sect. 27. 〈…〉 〈…〉 〈…〉 the Vniversal opinion of the whole Church ; against the 〈…〉 here , bring vs but weake reasons , are faine 〈…〉 protestations withall ; and haue 〈…〉 distempered speeches besides , Sect. 34. Turne : see Circumstances . The Translation of Deut. 24 , 1.4 . amended by divers : Sect. ●1. Transubstantiation ; see Divorce . Treatice ▪ see Occasion . Much Treasure forbidden to Princes : see Examples . Tremellius and Iunius note the better reading of that place in Mal. S 12 In Tremellius far●he● see Translation . Triall : see Erasmus The Truth to bee , that our selues were so impotently given to our owne af●ections , that it was an easie matter to lead vs to such opinion as wherevnto our selues inclined , Sect. 34. The Turks , whether to be called before the comming of Christ , a thing that is to vs vnknowne , Sect. 8. Two : see Places . V Fra. Vatablus in that place of Malachie , not swerving from the wonted reading , S. 12. See also , Translation . A Villanous sin : see Divorce . Vncurtiously vsed : see Edward Le. Ods of Vsury towards neighbours , and strangers , S 28. See also , Examples ; and Lyranus . The protestations they Vse therein , to what end it may seeme that so they do , Sect. 7. W NOt vnlike , but there is at al no Warrant for them ( in that opinion of theirs ) in the word of God , S. 1. And a cleere matter ( it seemeth to me ) that those places yeeld them no Warrant , Sect. 13. Way see Similitude . Weake reasoning much vsed by them Sect. 15. How weak ▪ notwithstanding they account al to be that ●s b●ought against them : & that more specially noted in one of the chie●e , S , 22. Sir also , Conclusions , Disorderly , Erasmus , Groundworke , Pretence , Reasoning , & Reasons How Weakly by S Paul he helpeth himselfe therin S , 2● Weaknes of Iudgment in some wherefore to be noted S. 1. The weaknes of those reasons of theirs , some●hing discovered , S. 18. The same againe or the insufficiencie of Erasmus his reasoning therein , in divers poi●ts noted S : 19. Weaknes of the people much borne with by many examples in the Ol● Testament , & in the new , S 26. See also ▪ Reasons . Wedlocke : see divorce . Wiue : many , forbidden to Princes : see Examples . A Wonder with him , that S. Augustine never espied so much therein , S. 21. See also Erasmus . Those Words o● Mal , 2.16 . though they should keepe their wonted reading , yet that the sense were much against them , S. 12. Z 〈◊〉 Zacha●●● see ●ond . 〈◊〉 for dissolving of marriage , many waies , S. 2● See also Deut ▪ 24 Meaning Pol●ticall ; and Speeches of 〈◊〉
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