for the infirmitie of such as had not continence they permitted evill to avoid worse Ye see Origen and the Doctors of his age not without all cause permitted women after divorce to marry though their former husbands were living yet writes that they permitted against Scripture But what cause could they have to doe so unlesse they thought our Saviour in his precepts of divorce had so forbid'n as willing to remit such perfection to his weaker ones cast into danger of worse faults The same thought Leo Bishop of Rome Ep. 85. to the African Bishops of Mauritania Caesariensis wherin coÌ„plaining of a certain Priest who divorcing his wife or being divorc't by her as other copies have it had maried another neither dissolvs the matrimony nor excommunicates him only unpreists him The fathers therfore as wee see did not simple and wholly condemn mariage after divorce But as tâ— me this remiâ—ting of our Saviours precepts which these ancients allow to the 〈◊〉 in marrying after vow and divorce I can in no ways admit for what so ever plunly consents not with the commandment cannot I am certain be permitted or suffer'd in any Christian for heav'n and earth shall pâ—sse away but not a â—le from the commands of God among them who expect â—e eternal Let us therfore consiâ—er and waigh the words of our Lord concerning mariage and divorce which he pronounc't both by himself and by his Apostle and let us compare them with other Cracles of God for whatsoever is contrary to these I shall not persuade the least tolerating therof But if it can be taught to agree with the Word of God yea to be commanded that most men may have permission giv'n them to divorce and marry again I must preferre the auâ—rity of Gods Word before the opinion of Fathers and Doctors as they themselvs teach CHAP. XXV The words of our Lord aâ—d of the holy Ghost by the Apostle Paul concerning Divorce are explain'd BVt the words of our Lord and of the holy Ghost out of which Austin and some others of the Fathers think it concluded that our Saviour forbids maâ—iage after any divorce are these Mat. 5. 31 32. Iâ— hath bin said c. And Mat. 19. 7. They say unto him why did Moses then command c. And Mark the 10th and Luke the 16. Rom. 7. 1 2 3. 1 Cor. 7. 10 11. Hâ—nce therfore they conclude that all mariage after divorce is call'd adultery which to commit beeing no ways to be tolerated in any Christian they think it follows that second â—ariage is in no case to be permitted either to the divorcer or to the divorsed But that it may be more fully and plainly perceav'd what force is in this kind of reasoning it will be the best cours to lay down certain grounds wher of no Christian can doubt the truth First it is a wickednes to suspect that our Saviour branded that for adultery which himself in his own Law which he came to fulfill and not to dissolv did not only permit but also command for by him the only Mediator was the whâ—le law of God giv'n But that by this law of God mariage was permitted after any divorce is certain by Deut. 24. 1. CHAP. XXVI That God in his law did not only grant but also command divorce to certain men DEul 24. 1. When a man hath taken a wife c. But in Mala. 2. 15 16. is read the Lords command to put her away whom a man hates in these words Take heed to your spirit and let none deal injuriously against the wife of his youth If he hate let him put away saith the Lord God of Israel And he shall hide thy violence with his garment that maries her divorc't by thee saith the Lord of hosts But take heed to your spirit and doe no injury By these testimonies of the divine law wee see that the Lord did not only permit but also expresly and earnestly commanded his people by whom he would that all holiness and faith of mariage convant should be observ'd that he who could not induce his minde to love his wife with a true conjugal love might dismisse her that shee might marry to another CHAP. XXVII That what the Lord permitted and commanded to his ancient people concerning divorce belongs also to Christians NOw what the Lord permitted to his first-borne people that certainly he could not forbid to his own among the Gentils whom he made coheires and into one body with his people nor could he ever permit much lesse command ought that was not good for them at least so us'd as he commanded For beeing God he is not chang'd as man Which thing who seriously considers how can he imagine that God would make that wicked to them that beleeve and serv him under grace which he granted and commanded to them that serv'd him under the Law When as the same causes require the same permission And who that knows but humane matters and loves the truth will deny that many mariageâ— hang as ill together now as ever they did among the Jews So that such mariages are liker to torments then true mariages As therfore the Lord doth always fuctour and help the oppressed so he would ever have it provided for injur'd husbands and wives that under pretence of the mariage-bond they be not sold to perpetual vexations instead of the loving and comfortable mariage-duties And lastly as God doth always dâ—te 〈◊〉 and fraud so neither doth he approvo that 〈◊〉 his 〈◊〉 that should be counted mariage wherin none of those duties remain wherby the league of wedlock is chiefly preserv'd What inconsiderat neglect then of Gods law is this that I may not call it worse to hold that Christ our Lord would not grant the same remedies both of divorce and second mariage to the weak or to the evil if they will needs have it so but especially to the innocent and wronged when as the same urgent causes remain as before when the discipline of the church and Magistrate hath tri'd what may be tri'd CHAP. XXVIII That our Lord Christ intended not to make new Laws of mariage and divorce or of any civil matters IT is agreed by all who determine of the Kingdom and offices of Christ by the holy Scriptures as all godly men ought to doe that our Saviour upon earth took not on him either to give new laws in civil affairs or to change the old But it is certain that matrimony and divorce are civil things Which the Christian Emperours knowing gave conjugal laws and reserv'd the administration of them to thir own Courts which no true ancient Bishop ever condemn'd Our Savour came to preach repentance and remission seeing therfore those who put away thir wives without any just cause were not toucht with conscience of the sin through misunderstanding of the law he recall'd them to a right interpretation and taught that the woman in the beginning was so joyn'd to the man that
there should be a perpetual union both in body and spirit where this is not the matrimony is already broke before there be yet any divorce made or second mariage CHAP. XXIX That it is wicked to strain the words of Christ beyond thir purpose This is his third Axiom wherof there needs no explication heer CHAP. XXX That all places of Scripture about the same thing are to be joyn'd and compar'd to avoid Contradictions This be demonstrates at large out of sundry places in the Gospel and principally by that precept against swearing which compar'd with many places of the Law and Prophets is a flat contradiction of them all if we follow superstitiously the letter Then having repeated briefly his foâ—re Axioms he thus proceeds These things thus preadmonisht let us enquire what the undoubted meaning is of our Saviours words and enquire according to the rule which is observ'd by all learned and good men in their expositions that praying first to God who is the only opener of our hearts wee may first with fear and reverence consider well the words of our Saviour touching this question Next that wee may compare them with all other places of Scripture treating of this matter to see how they consent with our Saviours words and those of his Apostle CHAP. XXXI This Chapter disputes against Austin and the Papists who deny second mariage ev'n to them who divorce in case of adultery which because it is not controverted among true Protestants but that the innocent person is easily allow'd to marry I spare the translating CHAP. XXXII That a manifest adulteresse ought to be divorc't and cannot lawfully be retain'd in mariage by any true Christian This though be prove sufficiently yet I let passe because this question was not hindl'd in the Doctrine and discipline of divorce to which book I bring so much of this Treatise as runs parallel CHAPTER XXXIII That adultery is to be punisht by death This Chapter also I omitt for the reason last alleg'd CHAP. XXXIV That it is lawfull for a wife to leav an adulterer and to marry another husband This is generally granted and therfore excuses me the writing out CHAP. XXXV Places in the Writings of the Apostle Paul touching divorce explain'd LEt us consider the answers of the Lord giv'n by the Apostle severally Concerning the first which is Rom. 7. 1. Know yet not brethren for I speak to them that know the law c. Ver. 2. The woman is bound by the law to her husband so long as he liveth Heer it is certain that the holy Ghost had no purpose to determine ought of mariage or divorce but only to bring an example from the common and ordinary law of wedlock to shew that as no covnant holds either party beeing dead so now that wee are not bound to the law but to Christ our Lord seeing that through him wee are dead to sin and to the law and so joyn'd to Christ that wee may bring forth fruit in him from a willing godlines and not by the compulsion of law wherby our sins are more excited and become more violent What therfore the holy Spirit heer speaks of matrimony cannot be extended beyond the general rule Besides it is manifest that the Apostle did allege the law of wedlock as it was deliver'd to the Jews for saith he I speak to them that know the law They knew no law of God but that by Moses which plainly grants divorce for several reasons It cannot therfore be said that the Apostle cited this generall example out of the law to abolish the several exceptions of that law which God himself granted by giving autority to divorce Next when the Apostle brings an example out of Gods law concerning man and wife it must be necessary that wee understand such for man and wife as are so indeed according to the same law of God that is who are so dispos'd as that they are both willing and able to perform the necessary duties of mariage not those who under a false title of mariage keep themselves mutually bound to injuries and disgraces for such twain are nothing lesse then lawfull man and wife The like answer is to be giv'n to all the other places both of the Gospel and the Apostle that what ever exception may be prov'd out of Gods law be not excluded from those places For the Spirit of God doth not condemn things formerly granted and allow'd where there is like cause and reason Hence Ambrose upon that place 1 Cor. 7. 15. A brother or a sister is not under bondage in such cases thus expounds The reverence of mariage is not due to him who abhors the author of mariage nor is that mariage ratify'd which is without devotion to God he sins not therfore who is put away for Gods cause though be joyn himself to another For the dishonor of the Creator dissolves the right of matrimonl to him who is deserted that he be not accus'd though marrying to another The faith of wedlock is not to be kept with him who departs that he might not hear the God of Christians to be the author of wedlock For if Ezra caus'd the mis-beleeving wives and husbands to be divorc't that God might be appeas'd and not effended though they took others of thir own faith how much more shall it be free if the mis-beleever depart to marry one of our own Religion For this is not to be counted matrimony which is against the law of God Two things are heer to be observ'd toward the following discourse which truth it self and the force of Gods word hath drawn from this holy man For those words are very large Matrimony is not ratify'd without devotion to God And the dishonour of the Creator dissolvs the right of matrimony For devotion is farre off and dishonor is done to God by all who persist in any wickednes and hainous crime CHAP. XXXVI That although it seem in the Gospel as if our Saviour granted divorce only for adultery yet in very deed he granted it for other causes also NOw is to be dealt with this question Whether it be lawful to divorce and marry again for other causes besides adultery since our Saviour exprest that only To this question if we retain our principles already laid and must acknowledge it to be a cursed blasphemy if we say that the words of God doe contradict one another of necessity we must confesse that our Lord did grant divorce and mariage after that for other causes besides adultery notwithstanding what he said in Matthew For first they who consider but only that place 1 Cor. 7. which treats of beleevers and misbeleevers matcht together must of force confesse that our Lord granted just divorce and second mariage in the cause of desertion which is other then the cause of fornication And if there be one other cause found lawfull then is it most true that divorce was granted not only for fornication Next it cannot be doubted
her dowry and the use of that which was call'd Donâ—tio propter nuptias or if there were no dowry nor no donation that he should then give her the fourth part of his goods The like penalty was inflicted on the wife departing without just cause But that they who were once maried should be compeâ—l'd to remain so ever against thir wills was not exacted Wherin those pious Princes follow'd the law of God in Deut. 24. 1. and his expresse charge by the Profet Malachy to dismisse from him the wife whom he hates For God never meant in mariage to give to man a perpetuall tormâ— instead of a meet help Neither can God approve that to the violation of this holy league which is violated as soon as true affection ceases and is lost should be added murder which is already committed by either of them who resâ—lvedly hates the other as I shew'd out of 1 John 15. Who so hateth his brother is a murderer CHAP. XLI Whether the husband or wife deserted may marry to another THe wives desertion of her husband the Christian Emperours plainly decreed to be a just cause of divorce when as they granted him the right therof if she had but lain out one night against his will without prâ—ble â—use But of the man deserting his wife they did not so determine Yet if we look into the Word of God wee shall find that he who though but for a year without just cause forsakes his wife and neither provides for her maintenance nor signifies his purpose of returning and good will towards her when as he may hath forfeâ—ted hi◠〈◊〉 in â—er sâ— forâ—ak'n For the Spirit of God speaks plainly thâ—t both man and wife hath such power over one anothers person as that they cannot deprive each other of â—iving together but by 〈◊〉 and for a time Hâ— may bâ— added that the holy Spirit grants desertion to be a cause of divorce in those answers giv'n to the Corinâ—hians concerning a brother or sister dâ—d by a â—is-beleever If he depart let him depart a brother 〈◊〉 siste◠〈◊〉 not under bondage in such cases In which words who seesâ— of that the holy Ghost openly pronoune't that the party without câ—e deserted is not bound for anothers wilfull defeâ—ion to abstain from mariage if he have need therof But some will say that this is spok'n of a mis-beleever departing But I beseech yee doth not he reject the faith of Christ in his deeds who rashly breaks the holy covnant of wedlock instituted by God And besides this the holy Spirit does not make the mis-beleeving of him who departs but the departing of him who mis-beleevs to be the just cause of freedom to the brother or sister Since therfore it will be agreed among Christians that they who depart from wedlock without just cause doe not only deny the faith of matrimony but of Christ also what ever they professe with thir mouths it is but reason to conclude that the party deserted is not bound in case of causlesse desertion but that he may lawfully seek another consort if it be needfull to him toward a pure and blameles conversation CHAP. XLII That impotence of body leprosie madnes c. are just causes of divorce OF this because it was not disputed in the doctline and discipline of divorce him that would know furder I commend to the Latin original CHAP. XLIII That to grant divorce for all the causes which have bin hitherto brought disagrees not from the words of Christ naming only the cause of adultery NOw wee must see how these things can stand with the words of our Saviour who seems directly to forbid all divorce excepti be for adultery To the understanding wherof wee must ever remember this That in the words of our Saviour there can be no contrarietie That his words and answers are not to be stretcht beyond the question propos'd That our Saviour did not there purpose to treat of all the causes for which it might be lawfull to divorâ— and marry again for then that in the Coâ—hiaus of marrying again with 〈◊〉 guilt of adultery could not be added That it is not good for that man to be alone who hath not the special gift from above That it is good for every such one to be married 〈◊〉 he may shâ— fornication With regard to these principle let us see what our Lord answer'd to the tempting Pharises about divorce and second maâ—iage and how â—rre his answer doth extend First No man who is not very contentious will deny that the Pharises askt our Lord whether it were lawfull to put away such a wife as was truly and according to Gods law to be counted a wife that is such a one as would dwell with her husband and both would could perform the necessary duties of wedlock tolerably But shee who will not dwell with her husband is not put away by him but goes of her self and shâ—e who denies to be a meet help or to be so hath made her self unsit by open misdâ—meanours or through incurable impotencies cannot be able is not by the law of God to be esteem'd a wife as hath bin shewn both from the first institution and other places of Scripture Neither certainly would the Pharises propound a question concerning such an unconjugall wife for thir depravation of the law had brought them to that passe as to think a man bad right to put away his wife for any cause though never so slight Since therfore it is manifest that Christ answer'd the Pharises concerning a sit and meet wife according to the law of God whom he forbid to divorce for any cause but fornication Who sees not that it is a wickednes so to wrest and extend that answer of his as if it forbad to divorce her who hath already forsak'n or hath lost the place and dignitie of a wife by deserved infamy or hath undertak'n to be that which she hath not naturall ability to be This truth is so powerfull that it hath mov'd the Papists to grant their kind of divorce for other causes besides adultery as for ill usage and the not performing of conjugal dutie and to separate from bâ—d and board for these causes which is as much divorce as they grant for adultery But some perhaps will object that though it be yeilded that our Lord granted divorce not only for adultery yet it is not certain that he permitted mariage after divorce unlesse for that only cause I answer first that the sentence of divorce and second mariage is one and the same So that when the right of divorce is evinc't to belong not only to the cause of fornication the power of second mariage is also prov'd to be not limited to that cause only and that most evidently when as the holy Ghost 1 Cor. 7. so frees the deserted party from bondage as that he may not only send a just divorce in case of desertion but may seek another marriage Lastly Seeing
as I shew'd before by them to whom it is giv'n to know God and his judgements out of his own word but that what means of peace and safety God ever granted and ordain'd to his elected people the same he grants and ordains to men of all ages who have equally need of the same remedies And who that is but a knowing man dares say there be not husbands and wives now to be found in such a hardnesse of heart that they will not perform either conjugal affection or any requisâ—t duty therof though it be most deserv'd at thir hands Neither can any one deferre to confesse but that God whose property it is to judge the cause of them that suffer injury hath provided for innocent and honest persons wedded how they might free themselvs by lawfull means of divorce from the bondage and iniquity of those who are falsly term'd thir husbands or thir wives This is cleer out of Deut 24. 1. Malach. 2. Matth. 19. 1 Cor. 7. and out of those principles which the Scripture every where teaches That God changes not his minde dissents not from himself is no accepter of persons but allows the same remedies to all men opprest with the same necessities and infirmities yea requires that wee should use them This he will easily perceave who considers these things in the Spirit of the Lord Lastly it is most certain that the Lord hath commanded us to obey the civil laws every one of his own Common-wealth if they be not against the laws of God CHAP. XXXVII For what causes divorce is permitted by the civil Law ex 1. consensu Codic de repudiis IT is also manifest that the law of Theodosius and Valentinian which begins Consensu c. touching divorce and many other decrees of pious Emperours agreeing heerwith are not contrary to the word of God And therfore may be recall'd into use by any Christian Prince or Common-wealth nay ought to be with due respect had to every nation For whatsoever is equall and just that in every thing is to be sought and us'd by Christians Hence it is plain that divorce is granted by divine approbation both to husbands and to wives if either party can convict the other of these following offences before the Magistrate If the husband can prove the wife to be an adulteresse a witch a murdresse to have bought or sold to slavery any one free born to have violated sepulchers committed sacrilege favor'd theevs and robbers desitous of feasting with strangers the husband not knowing or not willing if she lodge forth without a just and probable cause or frequant theaters and sights he forbidding if she be privie with those that plot against the State or if she dealâ— falsly or offer blows And if the wife can prove her husband guilty of any those fore-named crimes and frequent the company of lewd women in her sight or if he beat her she had the like liberty to quit herselfe with this difference that the man after divorce might forthwith marry again the woman not till a year after lest she might chance to have conceav'd CHAP. XXXVIII An exposition of those places wherein God declares the nature of holy wedlock NOw to the end it may be seen that this agrees with the divine law the first institution of mariage is to be consider'd and those texts in which God establisht the joyning of male and famale and describ'd the duties of them both When God had determin'd to make woman and give her as a wife to man he spake thus Gen. 2. 18. It is not good for man to be alone I will make him a help meet for him And Adam said but in the Spirit of God v. 23. 24. This is now bone of my bone and slesh of my slesh Therfore shall a man leav his father and mother and shall clâ—av to his wise and thy shall be one slesh To this first institution did Christ recall his own when answering the Pharises he condemn'd the licence of unlawfull divorce He taught therfore by his example that we according to this first institution and what God hath spok'n therof ought to determin what kind of covnant mariage is how to be kept and how farre and lastly for what cauâ—s to be dislolv'd To which decrees of God these also are to be joyn'd which the holy Ghost hath taught by his Apostle that neither the husband nor the wife hath power of their own body but mutually each of eithers That the husband shall love the wife as his own body yea as Christ loves his Church and that the wife ought to be subject to her husband as the Church is to Christ By these things the nature of holy wedlock is certainly known whereof if only one be wanting in both or either party and that either by obstinate malevâ—lence or too deep inbred weakâ—es of minde or lastly through incurable impotence of body it cannot then be said that the covnant of matrimony holds good between such if we mean that covnant which God instituted and call'd Mariage and that wherof only it must be understood that our Saviour said Those whom God hath joyn'd let no man separate And hence is concluded that matrimonv requires continuall cohabitation and living together unlesse the calling of God be otherwise evident which union if the parties themselves dis-joyn either by mutuall consent or one against the others will depart the marriage is then brok'n Wherein the Papists as in other things oppose themselvs against God while they â—rate for many causes from bed and board yet will have the bond of matrimony remain as if this covnant could be other then the conjunction and communion not only of bed board but of all other loving and helpfull duties This we may see in these words I will make him a help meet for him bone of his bones and flesh of his slesh for this cause shall he leav father and mother and cleav to his wife and they twain shall be one flesh By which words who discerns not that God requires of them both so to live together and to be united not only in body but in mind also with such an affection as none may be dearer and more ardent among all the relations of mankind nor of more efficacy to the mutual offices of love and loyalty They must communicate and consent in all things both divine and human which have any moment to well and happy living The wife must honour and obey her husband as the Church honours and obeys Christ her head The husband must love and cherish his wife as Christ his Church Thus they must be to each other if they will be true man and wife in the sight of God whom certainly the Churches ought to follow in thir judgement Now the proper and ultimate end of mariage is not copulation or children for then there was not true matrimony between Joseph and Mary the mother of Christ nor between many holy persons more but the full
God will not that any should live in danger of fornication and utter ruine for the default of another and hath commanded the husband to send away with a bill of divorce her whom he could not love it is impossible that the charge of adultery should belong to him who for lawfull causes divorces and marries or to her who marries after she hath bin unjustly rejected or to him who receavs her without all fraud to the former wedlock For this were a horrid blasphemy against God so to interpret his words as to make him dissent from himself for who sees not a flat contradiction in this to enthrall blameles men and women to misâ—ries and injuries under a false and soothing title of mariage and yet to declare by his Apostie that a brother or sister is not under bondage in such cases No lesse doe these two things conflict with themselvs to enforce the innocent and faultles to endure the pain and misery 〈◊〉 nothers perversnes or els to live in unavoidable temptation and to affirm elswhere that he lays on no man the burden of another mans sin nor doth constrain any man to the endangering of his soul CHAP. XLIV That to those also who are justly divorc't second mariage ought to be permitted This although â—t be well prov'd yet because it concerns only the offendor I leav him to search out his own charter himself in the Author CHAP. XLV That some persons are so ordain'd to mariage as that they cannot obtain the gift of continence no not by earnest prayer and that therin every one is to be left to his own judgement and conscience and not to have a burden laid upon him by any other CHAP. XLVI The words of the Apostle concerning the praise of single life unfolded THese two Chapters not so immediatly debating the right of divorce I chose rather not to insert CHAP. XLVII The Conclusion of this Treatise THese things most renowned King I have brought together both to explain for what causes the unhappy but sometimes most necessary help of divorce ought to be granted according to Gods Word by Princes and Rulers as also to explain how the words of Christ dâ—e consent with such a grant I have bin large indeed both in handling those Oracles of God and in laying down those certain principles which he who will know what the mind of God is in this matter must ever think on and remember But if wee consider what mist and obscuritie hath bin powrd out by Antichrist upon this question and how deep this pernicious contempt of wedlock and admiration of single life ev'n in those who are not call'd therto hath sunk into many mens persuasions I fear lest all that hath bin said be hardly anough to persuade such that they would cease at length to make themselvs wiser holier then God himself in beeing so severe to grant lawfull mariage and so easie to connive at all not only whordoms but deflowrings and adulteries When as among the people of God no whordom was to be tolerated Our Lord Jesus Christ who came to destroy the works of Satan send down his Spiritupon all Christians and principally upon Christian Governours both in Church and Common-wealth for of the cleer judgement of your royall Majesty I nothing doubt revolving the Scripture so often as yee doe that they may acknowledge how much they provoke the anger of God against us when as all kind of unchastity is tolerated fornications and adulteries winkt at But holy and honourable wedlock is oft withheld by the meer persuasion of Antichrist from such as without this remedy cannot preserve themselves from damnation For none who hath but a spark of honesty will deny that Princes and States ought to use diligence toward the maintaining of pure and honest life among all men without which all justice all fear of God and true religion decayes And who knows not that chastity and purenes of life can never be restor'd or continu'd in the Common-wealth unlesse it be first establisht in private houses from whence the whole breed of men is to come forth To effect this no wise man can doubt that it is necessary for Princes and Magistrates first with severity to punish whordom and adultery next to see that mariages be lawfully contracted and in the Lord then that they be faithfully kept and lastly when that unhappines urges that they be lawfully dissolv'd and other mariage granted according as the law of God and of nature and the Constitutions of pious Princes have decreed as I have shewn both by evident autorities of Scripture together with the writings of the ancient Fathers and other testimonies Only the Lord grant that we may learn to preferre his ever just and saving Word before the Comments of Antichrist too deeply rooted in many and the false and blasphemous exposition of our Saviours words Amen The end A POST-SCRIPT THus farre Martin Bucer Whom where I might without injury to either part of the cause I deny not to have epitomiz'd in the rest observing a well-warranted rule not to give an Inventory of so many words but to weigh thir force I could have added that eloquent and right Christian discours writt'n by Erasmus on this Argument not disagreeing in effect from Bucer But this I hope will be anough to excuse me with the meer Englishman to be no forger of new and loose opinions Others may read him in his own phrase on the first to the Corinthians and ease me who never could delight in long citations much lesse in whole traductions Whether it be natural disposition or education in me or that my mother bore me a speaker of what God made mine own and not a translator There be others also whom I could reck'n up of no mean account in the Church and Peter Martyr among the first who are more then half our own in this controversy But this is a providence not to be slighted that as Bucer wrote this tractat of divorce in England and for England so Erasmus professes he begun heer among us the same subject especially out of compassion for the need he saw this Nation had of some charitable redresse heerin and seriously exhorts others to use thir best industry in the cleering of this point wherin custom hath a greater sway then verity That therfore which came into the minde of these two admired strangers to doe for England and in a touch of highest prudence which they took to be not yet recover'd from monastic superstition if I a native am found to have don for mine own Country altogether sutably and conformly to their so large and cleer understanding yet without the lest help of theirs I suppose that hence-forward among conscionable and juâ—icious persons it will no more be thought to my discredit or at all to this Nations dishonor And if these thir books the one shall be printed often with best allowance in most religious Cities the other with express autority of Leo the tenth a Pope shall for the propagating of truth be publisht and republisht though against the receav'd opinion of that Church and mine containing but the same thing shall in a time of reformation a time of free speaking free writing not find a permission to the Presse I referre me to wisest men whether truth be suffer'd to be truth or liberty to be liberty now among us and be not again in danger of new fetters and captivity after all our hopes and labours lost and whether learning be not which our enemies too profetically fear'd in the way to be trodd'n down again by ignorance Wherof while time is out of the faith owing to God and my Country I bid this Kingdom beware and doubt not but God who hath dignify'd this Parlament already to so many glorious degrees will also give them which is a singular blessing to inform themselvs rightly in the midst of an unprincipl'd age and to prevent this working mystery of ignorance and ecclestastical thraldom which under new shapes and disguises begins afresh to grow upon us The end Bezae Icones Nicol. de obit Bri. That the â—dering of â—riage beloâ— to the civiâ— power The Popes have invaded by fraud and force the ordering of maâ—iage I omit his testimonies out of Cyprian Gelasius Epiphanius contented only to relate what he thence collects to the present purpose The 1. axionâ— that Christ could not ' condemn of adultery that which he once commanded The second Axiom Axiom 4. Mat. 5. 34.