Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	life_n	see_v	2,826	5	3.2572	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23127	A woorke of the holy bishop S. Augustine concernyng adulterous mariages written by him to Pollentius, diuided into two bookes, very necessary to be knowen of all men and women; De adulterinis coniugiis. English	Augustine, Saint, Bishop of Hippo.	1550 (1550)	STC 955; ESTC S113335	42,086	158

is giuen to a fewe she gaue place to incontinencie and toke an husbande and yet an adulterour maried an adulteresse Bothe be giltie bothe are to be coÌ„demned both she that was maried her husband beinge alyue and he that maried her that had an husbande alyue Doe we here call Christes lawe vnmercyfull wherby she is made giltye of so great a cryme and is punyshed whom her husband put away without any former fornication of her parte because to liue continently is giuen to few in putting her away he compelled her to mari Why doe we not here say that the man is to be cownted as dead that by puttiÌ„g her wrongfulli away brake first the bond of matrimony For by what reason will you saie that he brake the bond of matrimonie that althowgh he be an adulterour dyd not put away his wife that he brake the bond of matrimonie that did put away his wife beiÌ„g chast but I sai that the bond remaineth in them both wher by the woman is bowndeÌ„ so long as her husband liueth be he a continent liuer or an adulterour and that therfor the woman which is put away coÌ„mitteth adulteri if she marie and that he is an adulterour that mariethe a woman put away whether her husbande that put her away be an adulterour or a continent liuer because the womaÌ„ is bowndeÌ„ so long as her husband liueth But now we dispute of the coÌ„plaintes of incontinent liuers What is thought mor right wise thaÌ„ the complaint of this woman that saithe I am put away haue not put away and because to liue continently is giuen to few I haue not liued contineÌ„tly but leste I shuld coÌ„mitte fornication haue maried yet I am sayde to haue coÌ„mitted adulteri because I haue maried Shal we for this woman as it wer a iuste complaint thinke the lawe of God is to be chaÌ„ged y t we shuld not iudge this womaÌ„ to be an adulteresse god forbid But ye wyll answere that the woman ought not to haue been put away for that no cause of fornication was giuen before You say truth For y e lord expressed her husbaÌ„des syn wher he sayd he that putteth away his wife excepte the cause of fornication maketh her to coÌ„mit adultrie But did not she therfore synne after in marieng because he synned befor in putting her way Therfor what dothe it profit him that the woman not liuinge continently complayneth of the lawe of Christe excepte he for hys murmuringe be punyshed Nowe let vs see those thynges that ye added in an other place wold haue me to make answer to them Where it moueth you and you haue pitie of that man that although it be not for that he liueth not contineÌ„tly yet at leaste for the necessitie to beget children is compelled to lye with an adulteresse if it be not lawful for hym so to put her away that he may marie an other she being alyue Wher vpon you shulde be iustely moued yf it were not adulterye to marye an other his adulterouse wyfe beynge aliue But yf it be adulterie as the thinges before disputed haue taught why is the cause of bygettynge chyldren pretended We may not therfore permit and giue a licence to heynowse crimes and we may not so auoyd to dye without yssue of chyldren as we muste choose laboure to lyue oure selfes for euermore And adulterers be not suffred to lyue euermore who after y e firste death muste nedes be condeÌ„ned by y e eternitie of the secoÌ„d deathe This excuse and allegation for the bygettinge of chyldrene compellethe men to put away not onely adulterouse women but also moste chaste womeÌ„ yf perchaunce they be bareyn and to mary other which thing I suppose pleasethe not you Wherfore yf adulteries be not to be excused for y e cause of not liuing coÌ„tinently how moche lesse are they excusable for the cause of bygettinge of children This infirmitie of incoÌ„tinent liuinge y e Apostel wold haue releaued by y e honestie of mariage for he saithe not yf she haue no chyldren let her marye but yf she lyue not coÌ„tinently let her marye The generation of children is a recompence for that she giuethe place to incontineÌ„t life by marienge For incoÌ„tinency is a vice but mariage is no vice therfore by this good the other is made veniall euell Seing therfore mariage is institute for generation for that cause oure fathers wer maried y t onely for generation not vnlawfully dyd company wyth women For than ther was a certaine necessitie of procreation whiche is not nowe because ther is a tyme of embracing as it is written which truely was than and ther is a time of absteininge from embracinge which is now Of the which tyme the Apostell speakynge saithe froÌ„ hence forthe brethren the tyme is shorte it folowethe that they that haue wyues be as not hauynge wiues Wherupon at this time it is very wel and aptly said he that can take let him take and she that liuethe not continently let her marye Continencye than descended to the offyce of matrimonie for the generation of chyldren but nowe the bonde of mariage releauethe the vyce of incontinencye that of them that lyue not continentlye shulde come the generation of children not by the dishonestie of fornications but by the honestye of mariages Why than saythe not the Apostell yf she haue no chyldreÌ„ let her marye because at this tyme of absteynyng from embraciÌ„g it is not necessarily to bygette children And why saithe he if she liue not continently let her marye Truely therfore leste by her incoÌ„tinencie she be compelled to coÌ„mit fornication Yf therfore she liue coÌ„tinently let her neyther marye nor bring forthe childreÌ„ but if she liue not coÌ„tineÌ„tly let her marie lawfully leste she bring forthe chyldreÌ„ vnlawfully or els leste she vsing carnall copulation more vnlawfully bring forthe no children at al. Althoughe thys that I sayde laste some men doo it that be also maryed lawfulli For a maÌ„ lieth with his lawful wife vnlawfully dishonesteli wher the coÌ„ceiuyng of a child is auoided Whiche thynge Onan y e sonne of Iudas dyd for y e god killed him Therfore y e generatioÌ„ of childreÌ„ is the first natural cause of maryage for that cause they y t be maried by reason of incontinencie oughte not so to temper moderate their euel that they baÌ„nyshe the goodnes of mariage that is to say the fruite of childreÌ„ For the Apostell spake of incontinent liuers wheÌ„ he said I wil that the yonger vydowes doo marie bring forthe chyldreÌ„ be huswifes to gyue no occasioÌ„ to the aduersarie of euel speakinge For now certayn be turned backe after SathaÌ„ When he said I wil y e yoÌ„ger to mary he counseyled yt. to stay the fal of incontinencie but leste peraduenture they shulde thynke onely of the infirmitie of carnall concupisceÌ„ce whiche onely muste be serued releaued in the

thiÌ„ke we ought to beware leste meÌ„ by this opinion shuld learn to coÌ„pell their wyues to coÌ„mit adultery which wyfes for other innumerable causes they can not beare that wheÌ„ the bond of matrimonie is as you suppose by their fornication dissolued it may be lawfull for the men to marie other for y t they coÌ„pelled their wiues to coÌ„mit adulterie eyther to be washed by baptism or healed by penauÌ„ce for bothe grace medicine shal be denied to theÌ„ so longe as they shall lyue in adulterie w t their second wifes hauing put away their former wyfes besyde y e cause of fornication Excepte perchaunce some man say y t no man can cause hys wife to coÌ„mytt adultery yf she be chaste and yet y e lord saithe euery man y t putteth away hys wyfe beside y e cause of fornicatioÌ„ maketh her to commit adulterye therfore truely because when she lyued chaste w t her husbande â–ª yet being put away she is coÌ„pelled in y t she lyuethe not continently to be coupled w t an other man her former husband beyng alyue y t is to coÌ„mitt adulterie And yf she doo not thus yet he for as moche as perteynethe to hym caused her to doo it god will impute that sinne to him althoughe she remain chaste But who knowethe not howe few there be y t lyue so chastely w t their husbaÌ„des y t although they be put from theÌ„ yet doo not seke for other husbaÌ„des For wtout coÌ„parison y e number of women is greater that where as they lyue chastely wyth their husbaÌ„des yet yf they be put from their husbaÌ„des doo not differ to be maried againe Therfore wheÌ„ men shall beleue god saiyng Euery maÌ„ that putteth away hys wyfe besyde the cause of fornication causeth her to coÌ„myt adultery if they beleue also you saiyng yf the woman coÌ„myt fornication her husband may lawfully marie an other wyfe whosoeuer for any other kynde of grefes wold lacke hys wyfe w t whom he is ioyned firste he causeth her to coÌ„mit adulterie by puttinge her away wtout cause of fornicatioÌ„ that he myght than marye an other when she by marienge is an adultresse so he beyng deliuered eyther by baptisme or by penaunce froÌ„ the first synne wherby he caused her to coÌ„mitte adultery myght seeme to haue inioye wtout any adulterie of hys parte the second wyfe which he maried after the adulterie of y e first the bond of matrimonye by y t meanes beinge as it wer dissolued Which thing yf any maÌ„ shal attempte or interpryse bothe he shal cause his wyfe to commyt adulterye he shall be an adulteroure hym selfe althoughe he marie an other after the adulterye of hys wyfe and it shall profite him nothing that he beleued you and not rather hym y e saithe without any exception euery man that forsakethe hys wyfe and mariethe an other commyttethe adulterye All whiche thinges wel considered and intreated it folowethe y t they y t heare these thiÌ„ges diligeÌ„tly shuld say to vs y t same y t was said to the lorde yf thys be y e state of a man w t his wyfe it is not expedieÌ„t to marie Tho whom what shulde we answer again but y t he answered euery man takethe not thys worde but they to whoÌ„ it is giueÌ„ There be Eunuches y t be so borne from their mothers woÌ„be there be Eunuches y t be made so of meÌ„ there be Eunuches y t gelde them selfes for y e kyngedome of heaueÌ„ He y t may take let him take Therfore he y t may take let hym take whiche all men take not but they may take to whom the secrete iust mercy of God geueth y e gyft But amoÌ„g all these that geld theÌ„ selfes for the kyngdome of heauen there be some of bothe kyndes y t neuer knewe carnal copulatioÌ„ some that haue had experieÌ„ce of it are turned froÌ„ it refusyng it other som y t haue proued it partely lawfully partely vnlawfully Morouer of theÌ„ y t haue proued it laufully som there be y t haue proued onely lawfully some bothe vnlawfully and lawfully For amonge them there be some y t knowe onely their own wyfes some that know also other women all kynde of adulterie But they y t after carnall copulation w t their wyfes geld them selfes for the kyngdome of heauen eyther loose their wife 's by deathe or professe to lyue continently w t theÌ„ by mutuall consent or by necessitie of diuorses leste by marieÌ„g of other their wyfes beinge alyue they shuld coÌ„mitt adulterye doo geld theÌ„ selfes for the kyngedome of heauen not y t they myghte be more clere purer there but that they can not otherwise be there for they y t lyue coÌ„tinently not for this necessitie but for desyre of y e greater good may be ther eueÌ„ keping styll the chastitie of mariage althoughe in lesse rewardes yet within the kyngdome of heauen But they that lyue therfore continently because they feare to be maried to other their former wyues beinge aliue ought to take more care for their own saluation than they tooke that loued continencie for greater reward For than they shall be there if they be not adulterers And yf they doo not lyue continently they shall be adulterours for during the lifes of their former wiues they shal not ioyne theim selues with other lawfull wyues but with adulterous women And yf they shall be absent from the kyngedome of heauen where shal they be but wher they shall not be saued â–ª These men therfore do I speake vnto that what thyng they ought to do yf thei had their wiues liyng sicke and consuminge in a continuall diseasse or els absent in a place where they coulde not come vnto them or els of some vnlawfull stomake refreynynge to kepe carnall coÌ„pany with theÌ„ the same thinge they shulde doo yf their wyues dyd committe fylthy adulterie and for that cause diuorsyng them selues from their wyues coÌ„pany shuld not seke newe mariages because they shall not be mariages but adulteries For seing ther is lyke forme in this bond of matrimonie betweÌ„ y e husbaÌ„d the wyfe like as y e wyfe duryng here husbandes lyfe shall be called an adultresse if she be w t another maÌ„ euen so the man during his wifes lyfe shal be called an adulterer yf he be w t an other adulterouse womaÌ„ For althoughe it be more greuouse sinn beside y e cause of fornicatioÌ„ yet euery maÌ„ y t putteth away his wife mariethe an other committethe adulterie Let not y e burdyn of continencye feare them it shall be a lyghte burden yf it be Christes it shal be christes yf faith be preseÌ„t which obteineth of christ y e coÌ„maunder y e performing of the commaundemeÌ„t Let it not moue theÌ„ that their continent lyuynge semethe to be of necessitie not of wyl for they also that haue chosen contineÌ„cy by their wyl haue made it to be of necessitie because

ought not to permitte than it foloweth that the saiyng of the Apostle if she go away let her remaine vnmaried we ought to teache that it is spoken of her whoÌ„ we haue lerned may lawfully go away for no cause but for fornication Lest if we teache otherwyse by pretence of coÌ„tinentliuyng we trouble christen mariages and lest against the most mercifull coÌ„maundement of our Lord we compel driue into adulteryes menne that wyl not liue continently without their wiues when thei be forsakeÌ„ of their wyues that wyll not liue continently And so likewyse of women Than this that the lord sayth not in that sermon I expounded but in another place Whosoeuer putteth awaye his wyfe but for the cause of fornication and marieth another committeth adultery if we vnderstande it this waye that whosoeuer putteth away his wyfe for fornication and marieth another doth not commit adultery Than it semeth in this matter y t there is not like forme reason betwene the husbaÌ„d the wyfe because the wyfe although she go from her husband for fornication marieth another yet she doth adultery but y e maÌ„ if he putteth his wyfe awaye for the same cause marieth another doth no adulteri But if ther be like forme in both than both be adulterours if thei marry other although thei separate theim selues for fornication And that there is like forme in this matter betwene the man the wyfe the Apostle sheweth there wherof I must often make mencioÌ„ wher when he had sayd the wyfe hath not power of her owne body but the man he added and sayd likewyse the man hath not power of his owne body but the woman Than say you why did Christ adde to his saiyng the cause of fornication did not rather say generally whosoeuer putteth away his wyfe marieth another committeth adultery if he also coÌ„mitteth adultery whiche putting awaye his wyfe for fornication marieth another I thiÌ„ke because Christe would make mencion of that whiche is the greater fault For who denieth but it is more adultery to putte his wyfe away without cause of fornication and marry another than puttyng her away for fornication to marry an other not because this is no adultery but because it is lesse adultery wheÌ„ after the fyrst wyfe put away for fornication the second is maried For sainct Iames the Apostle vsing a like speche sayth To him that knoweth to do well and do not it is synne Is it therfore no synne to him that knoweth not to do well and therfore doth it not yes truely it is synne but this is greater if he bothe knowe and do not And this is not therfore no synne because it is lesse But to speake then both after one sort like as whosoeuer putteth away his wife excepting the cause of fornication and marieth another coÌ„mitteth adultery Euen so whosoeuer knoweth good doth it not synneth But like as it caÌ„ not be well sayd here therfore if he knowe not he synneth not for there be also sinnes of those that bee ignoraunt although thei be lesse than of those that knowe Euen so it can not be well sayd there Therfore if he putteth away his wife for fornication and maryeth another he coÌ„mitteth no adultery For there is adultery also of theim whiche marry other forsakyng their former wyues for fornication but yet lesse than of those that marry other forsakyng their wyues not for fornication For like as it is sayd to him that knoweth good and dothe it not it is synne euen so this also may bee sayd to him that forsaketh his wife without cause of fornication and maryeth another it is adultery Therfore like as if we say whosoeuer maryeth a woman that is forsaken of her husband not for fornication coÌ„mitteth adultery without doubt we say true and yet we do not deliuer him from that cryme that marieth a woman whiche is putte awaye for fornication but doubte not but bothe bee adulterors Euen so we pronounce him an adulteror that wtout cause of fornication forsaketh his wyfe marieth another and yet wee doo not therfore defend him from the spot of that cryme that putteth away his wyfe for fornication maryeth another For although one be more than another yet we knowe theim bothe to be adulterors For there is no man so vnreasonable that wyll deny him to bee an adulteror that marieth a woman whom her husband hath put away for fornication when he wyll call him an adulteror that maryeth her that is putte awaye without fornication After this sorte therfore these be both adulterors Wherfore when we say whosoeuer maryeth her whoÌ„ her husband hath put away without cause of fornication committeth adultery we speake it of one of theim yet do not therfore deny him to bee an adulteror that marieth her whom her husband hath putte away for fornication So when both be adulterors that is to say both he that puttethaway his wyfe without cause of fornication and maryeth another and also he that puttyng awaye his wyfe for fornicatioÌ„ coupleth him selfe to another Truely when we reade this of one of them we may not vnderstande it so as though by him the other wer denyed to be an adulteror because he is not expressed But if sainct Mathewe the Euangelist make this hard to be vnderstaÌ„ded by expressyng the one kynde and kepyng in silence the other did not the other Euangelistes compreheÌ„d both so generally that it may be vnderstanded of bothe For in sainct Markes gospel it is thus written whosoeuer putteth away his wyfe and maryeth another committeth adultery vpon her and if the wyfe putteth away her husbaÌ„d and bee maryed to another she coÌ„mitteth adulterye And in sainct Lukes gospel thus Euery maÌ„ that putteth away his wyfe and maryeth another is an adulteror and he that marieth her that is put away of her husbande is an adulteror Than what are wee that do say there is one that puttyng awaye his wife mariyng another is an adulteror And there is another that doyng the same thyng is no adulteror seyng the gospel sayth euery manne is an adulteror that doth it Therefore if whosoeuer dothe it that is to say puttyng away his wyfe maryeth another is an adulteror without doubte than they bee bothe adulterors both he that without fornication and he that for fornication putteth away his wyfe For that is whosoeuer putteth away that is to say euery one y t putteth away And wheÌ„ I brought furth the wordes of S. Mathewes gospel I dyd not skyppe ouer that was writteÌ„ and maryeth another and sayd thus he commytteth adultery as I can not tell why it is thought so to you but I put in the wordes whiche be red in the long sermon that the Lord made vpoÌ„ the mountaine For that toke I on haÌ„d to intreate vpon which wordes bee there red so as I put theim that is to say whosoeuer putteth away his wyfe except the cause of fornication causeth her to commit adultery he

that maryeth her that is loosed from her husbande commytteth adultery Where although diuers exaÌ„ples of bookes haue in diuers wordes the same sence when it is interpretated yet they do not diffre froÌ„ that is vnderstand of it For some copyes haue Whosoeuer putteth away Other haue euery manne that putteth away Lykewise some haue except the cause of fornication other besyde the cause of fornication other but for the cause of fornication Lykewise some haue he that maryeth her y t is losed froÌ„ her husband is an adulteror other haue he that marrieth her that is dimissed or put away of her husband is an adulteror Where I suppose you see that it maketh no matter for one the same sentence although this last senteÌ„ce that is to say he that maryeth her that is put from her husband is an adulteror Diuers bookes bothe Greke and Latine haue it not in that sermoÌ„ that the Lord made vpon the mountaine And I suppose therefore because this sentence may bee thought there to be explicated in this that is sayd before He maketh her to commit adultery Howe can she that is put away bee made an adultresse except he that shal marry her be made an adulteror The wordes also that you put in wherfore you thought that he coÌ„mytted no adultery that put awaye his wyfe for the cause of fornication and maryed another be verely obscure and darkely put in Wherfore I meruail not if the reader do stycke at the vnderstaÌ„dyng of them but yet they be not in that sermoÌ„ of our Lord which I than intreated when I wrote these thynges that moued you when you red theÌ„ For in another place the same Mathewe calleth that Christ spake those wordes not when he made the long sermoÌ„ vpon the mountayn but when he was asked of the Pharisies whether it was lawful to a man for any cause to putte away his wyfe But that whiche is not vnderstaÌ„ded by sainct Mathewe may bee vnderstanded by other Euangelistes Wherfore when we reade in sainct Mathewes gospel whosoeuer putteth awaye his wyfe but for fornicatioÌ„ or rather this that is red in the greke text besyde the cause of fornication and marieth another is an adulteror Wee ought not by by to thynke him no adulteror that for the cause of fornicatioÌ„ putteth away his wife and maryeth another but yet bee in doubt tyl we coÌ„sult and reade y e gospel of other EuaÌ„gelistes that write of the same matter What if all be not written by S. Mathewe that pertaineth to this matier but a part is so written that the whole may be vnderstaÌ„ded of the part which thyng S. Marke and sainct Luke as it were makyng it plaine had rather speake the whole that the full sentence may appeare Seyng therefore fyrst not doubting that to be true that is red in S. Mathewe who soeuer putteth away his wife for the cause of fornication and marieth another is an adulteror we do aske whether only he is an adulteror in mariyng another wife that besyde the cause of fornication putteth awaye his former wyfe or els euery man that putteth away his wyfe and maryeth another that he may be also included that putteth away his wyfe for fornication Shall it not bee answered to vs by saint Markes gospell why aske you whether the one bee an adulteror and not the other Whosoeuer putteth away his wyfe maryeth another coÌ„mytteth adultery Shall it not also bee sayd to vs by S. Lukes gospel why dout you whether he for the cause of fornicatioÌ„ putteth away his wyfe and maryeth another bee an adulteror or no Euery man that putteth away his wyfe and maryeth another is an adulteror And because it is not lawfull to say the Euangelistes do not agree in one sence and one vnderstandyng althoughe they speake of one thyng in dyuers wordes therfore we must vnderstande that it pleased sainct Mathew to signifie the whole by the part and to be of the same mynde not that one man that putteth away his wyfe and maryeth another that is to say he that putteth her away beside the cause of fornication is an adulteror and another man that putteth away hiswife for fornitation is no adulteror but euery man that putteth away his wife and maryeth another should not bee doubted but that he is an adulteror For that also that foloweth in sainct Luke he that maryeth a woman that is put away from her husbaÌ„d is an adulteror howe is it true Howe is he an adulteror but because she whoÌ„ he marieth is yet another mans wife so long as he liueth that did put her away For if he haue carnal copulation with his owne wyfe and not with another mannes wyfe than commytteth he no adultery But he doth commytte adultery Therfore she is another mannes wife with whom he kepeth company Moreouer if she be another mannes wyfe that is to say his wife that put her awai although she bee put away for fornication yet she ceasseth not to be the wife of him that did putte her away But if she cease to bee his wyfe than is she wyfe to him that maried her the tyme. And if she bee his wyfe then is not he to bee iudged an adulteror but an husband But because the scripture calleth him not an husband but an adulteror therfore she is yet his wyfe that did put her away for fornicatioÌ„ And therfore what woman soeuer he maryeth that putteth awaye his former wyfe for fornication she is an adulteresse because she companyeth with another wyues husband Than howe can it be that he should be no adulteror when it is certaine that she commytteth adultery whom he maryeth Nowe let vs see and considre this that the Apostle sayth But to other I say not the Lord beyng about to speake to vnequall mariages Unequal mariages is when bothe the parties bee not Christians but the one parte Whiche saiyng me thynke he sayd by the way of exhortacion admonishement for because the partie christened be it manne or wyfe may lawfully forsake and put away the other partie that is an infidele therfore not the Lord but the Apostle forbyddeth that to bee done For that the Lorde forbiddeth may not be done at al. Therfore the Apostle dothe exhort and admonishe the parties that haue receiued the fayth not to vse their liceÌ„ce permitted them in forsakyng the infidele parties that there may bee an occasion to wynne many to the fayth But you thynke that it is not lawfull for the christians to putte away the infideles that bee maryed to them because the Apostle forbiddeth it When as I say it is lawfull because the Lord dothe not forbid it but not expedient because the Apostle doth counsail it not to bee done who also geueth a reason why it is not expedient to bee doone although it be lawfull he sayth When I was free from all men I made my selfe seruant of all men that I might wynne many men When he had sayd a lytle before Haue

cause which you put in your letters y t the Lord forbiddeth Christians to be maried to infidels for that is no cause in this matter where we speke of persoÌ„s maried not of persons to be maried If therfore you haue found no cause why the Lorde shulde not forbid that the Apostle forbiddeth for you see nowe as I suppose that it is no cause which you thought before was one then consyder whether this be y e cause which I thought was it and was then to be spokeÌ„ and now to be defended that the Lorde sayth that thinge whiche rightwisnes before him permytteth which may not be traÌ„sgressed by any meanes that is to say whiche the Lord so coÌ„maundeth or forbiddeth y t it is not lawfull at all to do otherwyse For what thyng he permitteth to the libertie of mans free wyl either to do or not to doo lawfully therin he semeth to geue place to the counsail of his seruauntes that they shuld rather couÌ„sel that they shal see expedieÌ„t Let this rule be first and specially kept that no vnlawful thynges be done And where any thyng is lawefull after that sorte that to do otherwyse is not altogether vnlawful Than let it be done that is expedient or that is more expedient For that the Lord sayth as the Lord that is to say not by the aduice of a couÌ„sailor but by the coÌ„maundement of a ruler it is not lawfull to do those thynges therfore not expedient The lord comaundeth a woman not to go away from her husbaÌ„d but if she go away that is to say for that cause for whiche it is lauful so to do to remain vnmaried or els to be reconciled to her husbaÌ„d For a maryed woman her husband beyng aliue is bounden to the lawe and duryng his life she shal be called an adulteresse if she be w t another husband because the woman is bouÌ„den so long as her husbaÌ„d liueth Wherfore if a wife put away her husbaÌ„d marierh another she coÌ„mitteth adultery and he that maryeth her that is put fro her husbaÌ„d is an adulteror And so by y e same coÌ„maundement of the lord let a man not put away his wife for he y t putteth away his wyfe without cause of fornication maketh her to coÌ„mitte adultery but if he put her away for that cause yet let him remain so For euery man that putteth away his wyfe marieth another is an adulteror These constitucions of y e Lord must be obserued without any breach or retractioÌ„ For righteousnes before God wylleth these thynges whether men allowe them or disalow theÌ„ And therfore it may not be sayd that they ought not to bee kepte lest men be offeÌ„ded or lest men be stopped froÌ„ that saluacion which is in Christ. For what christian man dare say lest I offend men or to wynne men to Christ I wyll cause my wife to coÌ„mit adultery or I be my self an adulteror For it may come to passe that a christen maÌ„ when he hath put away his wife for adultry may be thus tempted that a certaine woman whiche hath not yet receiued the faith desiryng to be maried to hiÌ„ do promise that she wyll become a christian not deceitfully but in very deede if he wyll marry her And when the man refuseth this mariage the tempter may make this suggestion the Lord sayth whosoeuer putteth away his wif without the cause of fornication and marieth another is an adulteror But if thou that hast put away thy wyfe for fornication do marry another thou shalt not coÌ„mit adultery To this suggestion let him wisely answer that he coÌ„mitteth more greuous adultery y t puttyng away his wyfe without the cause of fornication maryeth another but yet he that after his wyfe putte away for fornication hath maried another is not therfore no adulteror because he hath put away an adulteresse as he is an adulteror that maryeth her y t is put away without cause of fornication nor yet therfore he is no adulteror that maried her whoÌ„ he found put away for the cause of fornication And for that cause y t which in S. Mathew is put very darkely wher the whole is signified by y e part is set furth plainly in other that haue expressed the hole generally as it is red in S. Marke whosoeuer putteth away his wife marieth another coÌ„mitteth adultery And in S. Luke Euery maÌ„ that putteth away his wife and marieth another coÌ„mitteth adultery They say not some do coÌ„myt adultery and not other some that put away their wyues and marry other but whosoeuer putteth away euery maÌ„ say thei without exception that putteth away his wife and marieth another coÌ„mitteth adultery But if the christiaÌ„ answer thus to the tempter vnderstaÌ„ding that it is lawfull for him to put away his wife for fornication but not lawful to marry another What if that tempter say coÌ„mit this sinne for this intent to wynne the womans soule to Christ that is dead by infidelitie who is ready to be made a christian if she be maried to thee what can the Christian answere els or say but that if he do it he can not escape coÌ„demnacion which y e Apostle made mencioÌ„ of saiyng And as some report vs to say let vs do euil that good may come whose iudgement is iust Howe can she be a true christian womaÌ„ that shal liue in adultery with him that maried her Adultery is not only not to be committed which not certain meÌ„ commit but euery man that putteth away his wife and marryeth an other althoughe he marry her for this inteÌ„t to make her a chrystian But also whosoeuer beinge not bounden to a wyfe hath vowed to God to liue contynentlye ought by no menes to sin by this pretence and recompence that he shulde beleue therefore he myght marry her to his wife bicause she that desyreth his maryage hath promised to becom a Chrystyan For that thyng that is laufull to any man before he hath vowed is not lauful wheÌ„ he hath vowed he wil neuer do it if he vow that thynge that he may vowe as for example perpetuall virginitie or els continent life after the experience of matrimony when the parties be losed from the bond of mariage or by the mutual coÌ„sent of the parties liuing and relesynge carnal debte one to an other both the parties beyng faythfull and chast whiche thing is not lauful for the man to vowe without the wyfe nor the wyfe withoute the man These thinges and suche other as may be vowed very well after that men haue vowed them may be broken by no condicyon which were vowed without any coÌ„dicion For we must vnderstaÌ„d that y e Lord coÌ„maunded so wher it is red vowe performe your vowes to your lord God Whervpon the Apostle coÌ„cernyng certain women that vowed contineÌ„cie and afterward would marry whiche before they had vowed was lawfull for theÌ„ to do sayth Hauyng damnation because thei haue made voyde their first fayth and

they bynd women let them read what Antonius the Emperour whiche was no Chrysten man dyd constitute and ordeyn concernynge thys matier wher the husbande is not suffred to accuse the wife for the cryme of adulterie to whom he hathe not in hys liuinge gyuen example of chastitie so that bothe shulde be condemned yf that contention did proue them bothe alyke to haue been vnchaste For the foresayd Emperours wordes wryten to Gregorianus be these My letters saythe he shall in no parte of the cause be any preiudice For yf the fawlt be in you y t the mariage be dissolued and yf your wife Eupasia doo marie accordynge to the lawe of Iulius she shall not be condemned of adulterye for my wrytynge excepte it appere and be proued that she hath doon adulterye They shal haue before their eyes authorytie to inquyre whether you lyuynge chastely haue been author for her to lyue likewise well and chastely or no For it semethe to me very vnright that the man shulde require chastitie of hys wife whiche he hym selfe wyll not performe which thing may bothe condemne the man and for mutuall recompence of bothe their crymes make an end of the matier betwen them both or els take away the cause of the facte Yf these be to be obserued for the comlynes of the earthly citie howe moche more chaste doth the heauenly citie and the feloshyppe of angels require men to be Seyng these thynges be thus is the vncleanes of men therfore the lesse and not rather more and worse because in them there is a certayne proude and licentyouse boastinge Lette not therfore men abhorre that Christe forgaue the adulterouse woman but rather let them knowe their owne perill and beynge infected wyth the same sickenes lette them flee with deuout supplication to the same Sauioure and lette them confesse it to be necessarie to them that they read was doon in her let them receiue the medycyne of their adulteryes and cease to coÌ„myt any more adulteryes let them prayse the pacience of God in them let them doo penaunce and receyue pardon and finally let them change ther opinion concerning the punishment of womeÌ„ and the impunitie of them selfes Whyche thynges consydered and intreated yf the commen concondicion betwene man and wife the commen harme the coÌ„men peryll the commen wound the commen health saftye be faithfully and humbly thought vpoÌ„ the reconcylinge of them bothe after adulteries commytted and purged shal not be honeste nor harde where men doubt not but remission of synne is made by the keyes of the kyngdome of heauen not that after deuorse froÌ„ her husbaÌ„d the adultresse shulde be called home agayne but that after felowshyppe without Christe she shulde be called no more an adultresse But beholde some wyll say it ought not to be doone whiche noman compelleth because peraduenture some lawe of thys worlde after the maner of y e earthly citie forbiddeth it wher the remission and abolishinge of sinne by the holy bloud of Christe is not thought vpon Than let continency be taken whiche no lawe forbyddethe and let no mo new adulteries be committed And what is that to vs yf y e adulterouse wife being at lest purged and made clene by the mercy of god be not reconciled to her husband so that whyles they be vnreconcyled no other maryages be made as lawfull matrimonye whiche are proued to be adulteries For the woman is bounden so long as her husbande liueth so consequently the man is bounden so longe as his wyfe lyuethe Thys byndyng causeth that they can not be ioyned with other without adulterouse copulation wher vpon it foloweth necessarily that of two maryed persons are made fowre adulterers yf she marye an other man and he marye an other woman For althoughe he commytteth more wycked adulterye that puttinge away hys wyfe not for fornication maryeth an other whiche kynde of adulterye Saint Matthewe made mention vpon yet not only he coÌ„mitteth adultery and as Luke sayth euery maÌ„ that puttethe away hys wife marieth an other coÌ„mitteth adultery Of whiche testimonies I haue disputed ynowgh in my former booke But you answer me that to liue continently is gyuen to fewe men and therfore they that haue put away their wife 's for fornication because they can not be reconcyled thei see theÌ„ selfes to be in so great dauÌ„ger that they pronounce christes lawe not to be mercyfull and gentle but beastely and cruell O brother meÌ„ that lyue not contineÌ„tli for as moch as perteineth to theÌ„ may haue many coÌ„plaintes wherby as you sai to pronouÌ„ce Christes law to be cruel not merciful yet we ought not for their cause to peruerte chauÌ„ge the gospel of Christe You are moued onely by their coÌ„plaint that put away their wife 's for fornication be not suffred to mari other because to liue continently is giuen to few men to it men ought to be exhorted by prayse not compelled by law And so if when an adulteresse is put away an other wyfe may not be maried the incontinencie of men shal haue as you thinke a iuste complainte But marke howe many thynges ther be where yf we wyll not admyt the complayntes of meÌ„ not lyuing continently we muste nedes permytte adulteryes to be doon For what and yf the wyfe be holden with a longe and incurable sicknes of the body so that carnall copulation islet What if captiuitie or some other violeÌ„ce do separate y e one froÌ„ the other so y t the maÌ„ knoweth his wyfe is aliue yet can not inioy her thinke you y t we ought to admit y e grudgyng of incontinent men and to permyt adulteries What thynke you in that same wherin the Lorde was asked the question and answered that it ought not to be doon but that Moyses for the hardenes of their harte dyd permytte a libel of deuorse to be giuen and for euery cause to put away the wyfe Doth not Christes law displease the incontinent liuers that wyll by a diuorse reiecte and put away theyr wifes that be chyding conteÌ„tiouse iniuriouse proud and disdainful to pay their carnal debte and marie other Now because the incontinent lyfe of these men abhorreth the lawe of Christe therfore must Christes law be changed to theyr wyll Moreouer if a wyfe forsake her husbande or a man hys wife not for fornication but rather for this intent to lyue in continencye and yet is an incontinent liuer to whom for that cause is giuen a libell of diuorse I aske the questioÌ„ whether shal not he or she be adulterours yf eyther of them be coupled in mariage to any other Yf it be sayd they shall not be than it is sayd againste the Lorde whose wordes be these who soeuer putteth away his wife except the cause of fornication causeth her to commit adulterie and he that marieth her that is put away is an adulterour Beholde she is put away puttethe not her husbaÌ„de awaye and because to lyue continently

they can not nowe without damnation go from it and they that be driueÌ„ vnto it by necessitie make it to be voluntarie yf they trust not in theÌ„ selfes but in hym from whoÌ„ euery good thing commethe Some doe clyme vp to thys gyfte of contineÌ„cy for the cause of more glorie that they might attein some greater rewarde other some flye vnto it for y e care and thoughte of their finall saluation leste they shulde perishe and be condemned but let theÌ„ bothe remayn let bothe walke euen to the laste end in that state they haue coÌ„med vnto let theÌ„ be feruent in studye and desire let theÌ„ be suppliant in prayer because y e one sorte muste thinke vpon their saluation beware they faul not from that their will hathe chosen and the other sort may not dispaire of greater glorye yf they loue to persyste and continue in y e state that necessitie hathe brought theÌ„ vnto For it may be possible come to passe that by god fearing and exhorting conuerting and replenishinge mans affection may he chauÌ„ged vnto the better and y t they shuld vowe to lyue moste coÌ„staÌ„tely to their liues end without mariage without any carnall copulation and experience of filthy and vnclene pleasure y t althoughe y e dissolutioÌ„ of mariage by death gyue them occasion to marie other wifes yet it shulde be shut bouÌ„d by vowe that was opeÌ„ and free by lawfulnes â–ª and y t it shuld be made perfite by charitie that was begoÌ„ by necessitie to suche truely lyke rewarde shall be gyuen as to theÌ„ that by mutual consent with their wyfes doo vowe continencye or els beynge vnmaried haue chosen contineÌ„t life for the greater good But yf they liue continently after this sorte that they be in minde to marye other womeÌ„ yf their wyues dye by whose lyfe they be stopped from suche mariages truely althoughe they departe before oute of ther bodyes in that kynd of coÌ„tinent lyfe yet it can not be imputed but for chastitie in mariage for the whiche they doo not y t they wold doo yf it were lawfull For to lyue continently with thys intent is lytle to the atteynynge of y e rewarde of continencie whiche is frely chosen yet it is sufficient to auoyd adulteries See that you remembre that I speake these thinges of bothe the kindes of man womaÌ„ but specially for meÌ„ which therfore thinke theÌ„ selfes to be superiours to women lest they shuld vouchesafe to be like in chastitie wherin they ought to go before y t their wyues myght folow theÌ„ as their heades And seinge the lawe forbiddethe adulteries yf the excuse of carnall infirmitie be admitted vnder pretence of incontineÌ„cie there shall be an occasion of sinne destruction giuen to many vnder the name coloure of fained lawfulnes and impunitie For women also haue fleshe as men haue to whom men will not any suche thing shuld be lawfull as thoughe it wer lawful to them because they be men But god forbid that any thyng shulde be due to the honour of maÌ„ being the better kynd that is a derogation to the chaste honestye of the same seyng y t iust honor is due to vertue not to vice And truely seinge men require so great chastitie of women hauinge fleshe as they haue y t when they haue been very longe absent froÌ„ their wiues yet they wold haue theÌ„ passe ouer the heate of their youthe vndefiled with any adulterouse companie of man and very many moste chaste women specially in Syria passe ouer their youthe honestely whose husbandes beinge occupied about y e gaines of merchaundise leaue their wiues very younge and scarsely at laste returne again old men to their old wifes by this facte they proue euidently that it is not vnpossible whiche they alledge for theÌ„ selfes that they can not doo For yf the infirmitie of man can not doo it moche lesse the weker kind of women can doo it For which cause when we put theÌ„ in feare that thinke the excellencie of man is nothing but a licence to sinne leste by the means of adulterouse maryages they myghte perishe for euer more we are woont to sette y e coÌ„tinencie of clerkes before theÌ„ which often times are taken againste their wils to beare that burden whiche when they haue taken it performe it by godes helpe euen to the due end of their lifes And therfore we say to them what yf you also be taken by the violence of the people to beare this burden wolde you not kepe y e office which you haue takeÌ„ vpon you chastely beinge sodenly conuerted to purchase strengthe of the Lorde whyche you neuer thought of before But say they honour dothe comforte theÌ„ muche we answer againe let feare temper and bridle you the more For yf many of gods ministers take sodenly and at vnwares thys office that is laid vpoÌ„ them hoping that they shall more bryghtly shyne in y e inheritaunce of Christe howe moche more oughte you beinge ware of adulteries to lyue continently fearinge not to shyne lesse in the kyngdome of god but to burn more in the fyre of hell These and suche lyke as we can we say vnto them that going froÌ„ their wiues by any means or puttynge them away for adultery will nedes marry other and when they are forbid they alledge to vs the infirmitie of their fleshe But now thys booke also is to be ended and god is to be prayed that either he wolde not suffre them to be tempted by the separation of their wiues or els suffre them so that the feare of their saluation whiche is in daunger may be an occasion of greater or more approued chastitie Here endeth the second booke Â¶ Imprynted at London in Fletestrete at the Signe of the George next to saynt Dunstones Churche by Wyllyam Powell Cha. 1. 1. Cor. 7. Cha. 2 â–ª 1. Cor. 7. Math. 5. Cha â–ª 3. 1. Cor. 7. Cha. 4 Cha. 6 Cha. 7 â–ª Cha. 8. Cha. 9 Cha. 10. Cha. 11 Cha. 12 Cha. 13 1. Cor. 9. 1. Cor. 6. 1. Cor. 10 1. Cor 8. Ro. 14. Cha. 15 1. Cor. 7. Cha. 16 Cha 17 Psal. 72 Cha 18 1. Es. 10. 1. Cor. 7. Cha. 19 Cha. 20 1. Cor. 7 Gala. 5. Cha. 21 Deut. 7. 2. Cor. 13 Cha 22 Cha. 23 Rom. 5. cha 24 Psal. 75 1. Tim. 5 Cha. 25 1. Cor. 7. Luke 6. cha 26 Rom. 14. Mat. 7. cha 27 1. Cor. 3. Ihon. 16 Cha. 28 Cha. 1. Cha. 2 Cha. 3 Cha. 4. Cha. 6 Cha. 7 Cha. 8 Cha â–ª 9 Cha. 10. Mark v. Cha. 11. Cha. 12. Eccle. iii. Gene. xxxviii i. Tim. v. Cha. 13. Cha. 14. Eccle. xxviii Matt. vi Rom. xii Cha. 15. Cha. 16. Cha. 17. Cha. 18. Mat. xix Cha. 19. Cha. 20.

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