Of Divorce for Adultery, Text (4 of 4)

Of Divorce for Adultery · Text (4 of 4)

p. 13527 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 hauehave for to induce vsus 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 hauehave to induce vsus so to take it, are divers: first because the authority,… or iudgement of others doth so direct vsus; 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 iudgmēt of oth…r… Saint Ierome is reasonable plaine therein, Igitur Dominus, saith hee,In Mat. ….10.9 sol, 26. sic responsionē temperat, vt decipulam cor um transeat: Scripturam sanctam adducens in testimonium, & naturalem legem primám que 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 cōfirm the same: and setting the first sentence of God against the p. 136second, which it pleased God to afford them, yet not so much standing with his owne good liking, as yeelding therein vntounto 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 hauehave found; and then being in a good way already, in that hee had noted that Christs purpose was to avoid their deceits, he might hauehave giuen a fuller answere, if better hee had followed on that course whereinto hee was so farre entred. Musculus likewise Quoniam autem quaerebant nō discendi, In Mat. 19. p. 502.Matt 19sed 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 vsus see how hee doth answere them: that is, how the wisdome of God avoideth the snares of the tempting Pharises. And so, in effect, M^r Calvine too, though in fewer words.In Mat. 19, 7.Matt 19:7 Christus, saith he, apt a responsione falsam invidiā diluit: that is, Christ, by a fit answer wipeth away that evil opinion, that they by their cunning would gladly hauehave brought to passe to hauehave 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 hauehave noted; & two others, that I hauehave not yet found to be noted by any. That which many hauehave noted, is, that the Pharises indeed, did not at this time come to learne any doctrine of him concerning the matter that they thē did propound vntounto him: but only to tempt him, and to entangle him to some inconvenience, as to disgrace him vntounto the people; or to accuse him vntounto the Elders. And then, comming in such p. 137sort vntounto him, we hauehave therin cause enough to take heed that wee doe not account, that in such case needs it must be that Christ would giuegive 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 hauehave in the Scripture to induce vsus 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 stūble at,Isa. 8:13.15. Luc. 2, 31. Rom. 9.32, 33 1 Pet. 2:8, 9.Isa 8:13Isa 8:15Luke 2:31Rom 9:32Rom 9:331 Pet 2:81 Pet 2:9 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.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.Ezek 14:1Ezek 14:8 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 vntounto another, they receiued an heavier iudgement,2. Kings. 1, 9▪12.2 Kgs 1:92 Kgs 1:12 though so they were sent by the King their Master. In the new Testamēt we hauehave 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…Matt 13:11 not only Christ did vse to speake in Parables vntounto the Iewes, and himselfe gaue p. 138in the reason, because it was not given vntounto thē, to know those things, that did appertaine to the kingdome of heaven:Act. 5.1, 10.Acts 5:1Acts 5:10 but even the Apostle S. Peter also strooke downe with suddaine death, both a man and his wife, that came with a contribution vntounto them, though not in such sort as they ought to hauehave 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. 22.15.22Matt 22:15Matt 22:22 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 giuegive vntounto Caesar, the things that are Caesars, and vntounto 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 hauehave gathered, that the Prince hauing set his stāp on the coine, it is as thence forward made his so absolutely therby, that none others can hauehave any property in it. In that other,Ioh. 8.3.11.John 8:3John 8:11 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 p. 139himselfe, as if he would by his doings teach thē, that it were as good to doe nothing, as to giuegive any good answere to them that came so vntounto him; and, when that would not serue, but that still they vrged him to hauehave his answer (because they thought they had him now on their hip) then giving such an answere vntounto them as choked thē 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, 23.27Matt 21:23Matt 21:27 would not acknowledge it (which was to shew by what authoritie he did those things among them; which they pretēded 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, & thē denying to giuegive vntounto them any further answere. Those other two that I hauehave 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 thēselues to be so much streightned thereby, that therevpon they plainely said, that if the matter were so betwixt man and wife,Mat. 19.10.Matt 19:10 then were it good not to marrie at al. For presupposing that they were none of p. 140the loosest sort for such matters, but that a reasonable liberty might content them, it wil so fal out, that if they had takē tho…e words of Christ in that sense that these would hauehave them, they would then never hauehave 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 thē also much better than those: and therfore that if they had so vnderstoode Christ, they would not then hauehave 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 vsus to conceiue better liking of that sense likewise, if it shoulde not over-rule vsus rather. That which belongeth to the time that followed a little after, is, that when the Disciples, by occasiō as it seemeth, of this his speech vntounto the Pharises,Mar. 10, 10 12Mark 10:10 did aske him againe, concerning this matter, he then left out (vntounto 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 spokē 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 differēce we need not to doubt, p. 141but that Christ might wel take occasion,Sect. 28. so far to varie in his speeches vntounto 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 vsus to take our direction in all such cases, mee thinke, there should be no question of it, but that this his answere vntounto his disciples apart by themselues, should be more likely to giuegive 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 hauehave 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 hauehave already given it, then do themselues perceiue, that it doth helpe thē nothing at al: but then, that they on the other side may probably challendge, to hauehave such a sense allowed vntounto it, as wil somewhat favor them herein. If we take it in that sense which I hauehave already given it, thēselues 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 giuegive them no better answere, because then they came not to learne, but only to tempt him, or to disgrace him vntounto the people. And then, allowing this sense to rest vponupon it, wee hauehave 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, p. 142when it speaketh of two things, as some way opposite the one to the other, doth oftentimes so deny the one of thē, that neverthelesse it doth not thereby grant vsus the other: as many Examples doe witnes vntounto vsus, both in the Olde Testament,In the olde Testament. and in the New. In the Olde Testament (among others) we hauehave one that concerneth Princes only: and more that concerne all others generally.Deut. 17.17.Deut 17:17 That which concerneth Princes onelyonly, is, that their King is so plainely forbidden to take vntounto 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 hauehave noted a couple: one, that forbiddeth vsurie; the other, that forbiddeth to marry two sisters.Deut. 23.19.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 collectiō thence to hauehave gathered, that to straungers they might, had they not had the same liberty in plaine tearmes allowed vntounto 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 mā ner 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 hauehave before, Deut. 15. of which Lyranus noteth wel,In Mat. 19.Matt 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, p. 143non dicit contra ejus intentionem, sed magis supplet & perficit illius legis datae imperfectionem. That is, Hee granted them liberty to lend vponupon vsury vntounto straungers, that they should not be grievous vntounto 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 vntounto them, which now we see, he did not, as before is declared.) But in this liberty that is so plainely giuen vntounto them, of lending on vsury vntounto strangers, wee may well take good instruction vntounto the matter that wee hauehave in hand. For as they, though they had that liberty graunted vntounto thē, 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 vntounto 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 cō clude withal, that there is nothing against the course that they hauehave 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 p. 144of M^r 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 vntounto her: as indeed those words in the Hebrew it selfe are divers times elsewhere so vsed (as they also hauehave 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 hauehave 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 vntounto 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, hauehave 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 hauehave 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 hauehave presumed before that it was? M^r Bezaes iudgement on this place I hauehave rather noted,M. Bezaes iudgement herein, worth the marking. for that if he would afford vsus, but the same indifferencie or measure in the matter p. 145of 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 vsus.De repud. & divort. p. 79. & 80. For himselfe doth call this kinde of speech an exception also, and giveth so good an answere vntounto 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▪Matt 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.Matt 1:25an ideo efficitur, vel illam postea fuisse à viro cognitam, vel illud frustrà p. 146expressum 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 hauehave an end, he wil thē 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 hauehave divers things (me thinke) right worthy the marking: some directly appertaining vntounto the matter wee hauehave 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 vntounto the matter that we hauehave 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 vntounto vsus, as in that other he taketh it vntounto 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 vsus. 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 p. 147take heed, how they gather it out of the other. In his approbation of it we see that he doth not onelyonly in plaine tearmes approue it: but also doth adde some examples vntounto 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 whēsoever 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 hauehave none other for it; and that wee doe charge them, there is much against it. His examples doe altogether stand with vsus, and are very strong against them, to bring them vntounto a better iudgemēt 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 hauehave noted thereon. Of set purpose he disputeth it to and fro: and vseth the authorities of S. Basil, Rabbie Solomon, S. Augustine, p. 148and M^r 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 hauehave bin loath to hauehave missed. Wherein although hee may well bee excused, for that all generally (for any thing that yet I hauehave 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 hauehave 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 M^r 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 vntounto 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.Matt 5:26Matt 5:1 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 accoūted thereby to be grāted: in the former, that the cōming out thēce is not so denied til then, that it may be thought to bee affirmed, p. 149that thē it shouldbe; in the latter,Sect. 29. that it is not so denied to a Bishop, to hauehave mo wiues thē one, that it is allowed to others to hauehave. 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 vntounto 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 hauehave any Scripture for it: but much, that (even thē selues 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 hauehave 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 vsus, that we should so take it generally: but wil hold thēselues 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 Exceptiō is neither general, nor negatiue neither; but particular, and affirmatiue too. And thē 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, whē the general propositiō is Prohibitorie or forbidding, all the species or the speciall branches of it, are also forbidden, yet if generally it be commanded or required, thē the p. 150several 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 shalbe added therevnto, as shall cast the ballance the one way or other. For examples sake, the first commandement forbidding vsus to hauehave any other to be our God saue the Lord alone, leaveth not one of them to stande indifferent (in such respect vntounto vsus) but altogither, forbidden vntounto vsus: 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 mā that were careful not to trāsgresse 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 mā 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 p. 151that 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 vntounto him: & there is none of those that follow it (if themselues be honest, and hauehave any iudgement) but that do adde such limitation & cōditions vntounto it (as partly we saw before) as we may safely gather thereby, that they do not account it allowed indifferently, or, at large vntounto all. So that, though this sense were allowed vntounto 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 vnderunder 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 hauehave 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 vntounto themselues that libertie, but that seriouslie they advise them selues vvhat 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 p. 152advise themselues what they doe therein, as themselues may see that they ought so to doe: so hauehave they good provocation vntounto it. Themselues may see that they ought so to doe, even by the nature of the thing that they hauehave in hand. For being so doubtfull as it is, being by many of the learned, so plainely and resolutely gainesaid, even cō mon 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 vntounto them. The provocation that they hauehave therevnto, is in such examples as of that matter wee hauehave: and in the experience that wee hauehave likewise of the great displeasure of God to divers of those, that hauehave neglected that point of duty.What examples they may hauehave, so to doe, The examples that we hauehave are many, but few will serue to shew vsus the way that in such case we are to follow: even David alone, if we heed him well; but we will adde some others vntounto 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, whē he was to enter into the possession of his Kingdome. In the time of his trouble we hauehave 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 vntounto 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 hauehave 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 p. 153Keilah likewise, when he had delivered the Cittie, and in reason might thinke, that now among them he might account himselfe reasonable safe: yet, vponupon 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 hauehave 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 takē in his absence, their wiues and children, and all that was therein taken away,1 Sam. 25.5, 61 Sam 25:51 Sam 25:6 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 hauehave stoned David their Captaine, as thē they were inraged against him.1. Sam. 30.7, 81 Sam 30:71 Sam 30:8 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 vntounto the Lord therein, and taking all his direction thence. Whē he was to enter into the possessiō of his kingdome, he observed (a wonder to see) the selfe same course. In so much,2. Sam. 2, 1.2 Sam 2:1 that when the kingdome was fallen vntounto him by the death of Saul: yet did he not presently hasten vntounto it; but first enquired of the Lord, whether hee should make p. 154hi… entrie vntounto it or not. And whē the Lord had resolued him for that matter, and had given him leaue to goe and make his entrie vntounto 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, 13.1 Sam 16:11 Sam 16:13 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 vntounto 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 vponupon him to hauehave 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 hauehave conceiued opinion, that seeing they stuck so farre vntounto him in his adversitie, they would now vndoubtedly hauehave knowne him in that his entrie into prosperity. In which case, even in the most moderate (that for the most part are among vsus) flesh and blood would soone hauehave beene doing: insomuch that few there are, that would not hauehave resolued in thēselues to hauehave made no further question, for matters of lesse importance then it. Those others that I thought good to adde vntounto David, are these two: the Queen of the South; and Iehosaphat. The former of which had divers hard p. 155questions, & 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 vntounto 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 thē 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 hauehave 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 vponupon 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.Lev 10:1Lev 10:2 they offended (not by doing any thing against that which was prescribed, but only for not inquiring of a matter that was not givē them in charge, and which in reason they might hauehave 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 vponupon them, it may teach vsus likewise, that it is over prophane dealing with God, and very dangerous vntounto our selues, if wee doe not inquire of all such things as p. 156concerne our duty to him, if otherwise they be not made plaine vntounto vsus.…. 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 vntounto 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 cōming,…. 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 hauehave regard to their Prophets) Saul was before,Ib. … Ib. 2.7. Ib. 6. by the Prophet himselfe annointed vntounto it, cōfirmed 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 vntounto the people by a victorie that hee had against the anointed,Ib. 22.21. and therevpon by the whole armie acknowledged, being thē 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 strōgly vrged as he was to hastē so much as he did, his enimies lying so neere vntounto him, and his men for feare dropping away so fast as they did, that vnlesse he had then addressed himselfe vntounto his busines,Ib. 8.1…. hee was in danger to hauehave had p. 157none to hauehave tarried with him.Sect. 31. Whereas therefore wee hauehave on the one side so good examples, that lead vsus to so carefull inquirie first, before we presume to determin whē so ever the matter is any thing doubtfull; and on the other, so fearefull iudgements withall, on so many of those that hauehave 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 vntounto him, as a sufficient warrant in that case to marry againe; though there were no more in it thē 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 strōg 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 vntounto these two points: first whether it may not well bee doubted, that they hauehave not some Scripture against it; then, if they had not, whether yet itwere not inconvenient. That it may well be doubted, that they hauehave some Scripture against it (and that in large and plentifull measure) I accoūt 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 vntounto it: and that, not onelyonly, 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, p. 158as 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 vsus 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 onelyonly 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….Mark 10:6Mark 10:91 Cor 6:16Eph 5:30Eph 5:3 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 reckō. Those that teach vsus 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, 10.11Rom 7:2Rom 7:31 Cor 7:101 Cor 7:11so long as her husband liueth, is tied vntounto 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 p. 159but 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 vsus aaMat. 11, 29.16.24.Matt 11:29Matt 11:16Matt 11:24patiently to beare the crosse that he layeth on vsus. Those that concern certaine duties of ours towards our neighbour, are of two sorts, some that teach vsus, that wee be ready to bbMat. 5.39.41, Pro. 24.29. Mat. 18.22. Luc. 6.2…. 1. Thes 5.…5.Matt 5:39Matt 5:41Prov 24:29Matt 18:22Luke 6:21 Thess 5:5forgiue him his offences to vsus; others that call vponupon vsus to ccAct 20.…8 Iude 20, 25. Heb. 10, 25.12 13.15. Lev 19.17, 18. 1. Thes. 5.11.14.Acts 20:8Heb 10:25Heb 10:12Lev 19:17Lev 19:181 Thess 5:111 Thess 5:14bring 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 vntounto 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 vponupon vsus, what better service can wee in such case doe vntounto him, then truly, and quietly to beare it, til he be disposed to ease vsus of it? If therein there bee offences committed against vsus, we knowe who it is that hath forbidden vsus al revenge, and hath willed vsus freely to pardon. If we hauehave an vntoward peece in our handes, to make any good workmanship of, yet if we doe our best indeavor, hee will hold vsus 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 p. 160him forth therein.Sect. 32. So if we cast our eies vntounto these either such as I hauehave 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 wā tons 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 vsus,The Inconvenience there of to be such at that onelyonly should stay vsus 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 vsus, 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 hauehave this meaning withall, that thereby they would occasion the Magistrate to punish that sinne by death, so to make an end of this questiō betwixt vsus: or else, that on him should rest the blame of such inconvenience. First therefore it shalbe good to consider, how inconvenient the thing it selfe would be among vsus: then, how little cause there is, vnderunder such pretense,How many waies it is inconvenient. so far to take that liberty vntounto them. How inconvenient a thing it would be with vsus, 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 incōvenient thing with vsus, partly for that we hauehave already taken other order amōg vsus: but especialy, for the disorder that would come in vponupon vsus thereby. The other order that wee hauehave already taken among vsus, is that part of the forme of our solē nization of marriage, whereby each partie is directed to p. 161take the other for better, for worse: which being the generall act of vsus 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, thē any such may well set abroach among vsus. The disorder that would come in vpō vsus thereby is, that it would open too wide a gap to al discontēted couples, to breake of, and to marry againe to their better liking (so long as we should hauehave no stronger restraint of that sinne among vsus) and rather to commit the sin it selfe, being so easily punished with vsus 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 onelyonly 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 hauehave: 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 hauehave 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 vntounto the in this that the Magistrat doth not punish adultery with death. vnderunder pretense of that ordinance of God, to the childrē of Israel, that the Magistrats there were appointed to punish adulterie with death, to defend their owne vsurpation of that liberty, as though p. 162thereby 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 hauehave not that law among vsus: and that there is no greate likelyhood neither, that ever wee shall hereafter hauehave it. If as yet wee hauehave 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 hauehave 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 vntounto 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 vntounto 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 hauehave in some cases established the same by law among vsus) 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 stād (& 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 p. 163any foote among vsus. If then it be not likely, that ever wee shall hauehave any such law, then the same reason that doth teach vsus to forbeare that praesupposed liberty of ours vntil we hauehave such law established, should teach vsus likewise, altogether to forbeare the desire of helping our selues thereby, when as wee are likely, never to hauehave it (in any good manner) allowed vntounto vsus. 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 vsus? 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 vsus, that though things may bee lawfull,1. Cor 6.12.1 Cor 6:12 yet if they be not expedient or profitable, in that case also they are not to be attempted by vsus; and besides hath given in himselfe an example of it. As Christ also (no doubt) himselfe,1. Cor. 8.13.1 Cor 8:13 by the selfsame rule, governed himselfe in many of his speeches and actions: and in effect prescribed the same vntounto others. In which respect Abrahā did wel, to refuse that great bootie (even the spoile of all those cities,Gen. 14, 22▪ 23Gen 14:22Gen 14:23 which for Lots sake he had recovered, and nowby the law of armes was his) even onlie for that hee woulde not hauehave 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 vntounto him,Gen 15.… ▪Gen 15 promising safetie from al his enimies (belike, especially in p. 164respect of those foure kings,Sect. 33. whō now hee had so netled) and to be vntounto 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 vntounto him from the wel that was by Bethlehem, 2. Sam. 23, 25.27.2 Sam 23:252 Sam 23:27vnderstanding 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 vntounto 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 wantōs of ours, for a litle beastly pleasure of their own for a time, little regard what infinit hurt they do vntounto others, by the example that they do giuegive them. So that, although the exceptiō might hauehave 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 whē 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 grā ting 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 cōsider 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 p. 165that 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 vntounto 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 vntounto many: in that forsaking that the Apostle speaketh of, an vtter breaking óf 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 cānot 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 vntounto the other p. 166partie 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 onelyonly 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 hauehave all those of the offendor in some tolerable measure, though not in so good, and comfortable maner, as were expedient: he may hauehave 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 vntounto 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 vntounto him: which, indeed, is iustly deserved by the offendour; but not iustly entertained by the innocent partie, for that he which hath forgiven vsus more, hath willed vsus also, for his sake to forgiue. And therefore such perturbation is to be remoued or at least bridled: & not any cōceipt 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 mē 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 p. 167first 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 mā should therevpon gather, that the like liberty were likewise to be graunted to those that may hauehave the vse of those things in some tolerable measure, but so far as their owne troubled affections doe hinder them of it.An other cō sideration out of t…e same, That other thing that belongeth not vntounto this that now we speake of, but ariseth by occasion of it, is that hence it seemeth to me we may hauehave 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 questiō 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 p. 168the 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 hauehave 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 hauehave a good eie vntounto the originall or patterne giuen, and not account any like vntounto 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 hauehave 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 hauehave 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 hauehave we else, but only a brittle shew of certaine places of Scripture, which for a while may seeme to be for vsus: but so soone as ever they are examined, either plainely they turne to the contrarie side, or at least assure vsus, that for any certaintie of that point of doctrine, for which we hauehave such recourse vntounto them, get it where we can besides, but in them shall we never hauehave it. We hoped that Moses and Malachie too, would hauehave holpen vsus

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 hauehave 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 hauehave 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 vponupon them, without any farther enquirie. Sect. 3.

Then, how little ground worke they hauehave, even in their leaders so to doe

First, because they are so much crossed by others. Sect. 4.

Then in that which themselues hauehave set downe for that matter, and therein,

First, so much as respecteth their owne iudgement therein. In which

First what themselues doe bring vsus, which

Either tendeth to this end, to shew vsus how hardly and doubtfully they are resolved. Sect. 5.

Or els are some such other things besides, as may be some warning vntounto vsus 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.

Thē, what Protestatiōs they hauehave 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 thē 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 mistakē, 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 consideratiōs we hauehave that may induce vsus to thinke that in th…se also they hauehave 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 vntounto 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 hauehave. Sect. …5.

Then, what is the meaning of them, namely,

First, that place in the fift Chapter of S. Matthew Sect …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 giuegive it. Sect. 18.

Then also, even in that sense wherein they would hauehave 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 vntounto 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 hauehave 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.

p. 169well, 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 giuegive vsus over, and refuse to yeeld vsus any help therein. Which divorce had they graunted vntounto vsus, 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 hauehave 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 vntounto vsus, hee should graunt vsus more therein, then ever any other of his servants did, before, or since. Whereas therefore, his words may indeed hauehave 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 hauehave 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 amōg vsus) there finde wee first, that they all mistooke the Text it p. 170selfe, out of which the first and principall part of all their opiniō should hauehave derived the warrāt that they thought it to hauehave: and that divers of the chiefest of them, hauehave 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 frō the beginning, for the only truth of that point of doctrine) and against the practice in gouernmēt of this Church of ours, and of all others almost besides: but also, that themselues giuegive vsus 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 inconveniēt 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 hauehave gotten, wee hardly finde any thing throughout the whole that will afford vsus any one peece of warrant, to entertaine any such conceit, for never so smal a portion of time, or to giuegive 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 vsus in that conceit, we being loath (for feare of disturbing our peace therein) to fall to any iust examining of them. God giuegive vsus grace that howsoever in all things we daily offend, by our common infirmitie, and great corruption that yet abideth; yet p. 171we 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 hauehave an vnfained care to serue him indeed, or, no more but professe the truth of the Gospell.

FINIS.