him, the only mediator, was the whole law of God given, But that by this law of God marriage was permitted after any divorce, is certain by Deut. xxiv, 1.

CHAP. XXVI.

That God in his law did not only grant, but also command divorce to certain men.

DEUT. xxiv, 1, "When a man hath taken a wife," &c. But in Mal. ii. 15, 16, is read the Lord's 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, faith the Lord God of Ifrael. And he fhall hide, thy violence with his garment," that marries her divorced by thee," faith the Lord of Hofts; but take heed to your fpirit, and do no injury." By these teftimonies of the divine law, we fee, that the Lord did not only permit, but also expressly and earnestly commanded his people, by whom he would that all holiness and faith of marriage-covenant fhould be obferved, that he, who could not induce his mind to love his wife with a true conjugal love, might difiifs her, that he might marry to another.

CHAP. XXVII.

That what the Lord permitted and commanded to his ancient people concerning divorce belongs alfo to Chriftians.

NOW what the Lord permitted to his first born people, that certainly he could not forbid to his own among the Gentiles, whom he made coheirs, and into one body with his people; nor could he ever permit, much lefs command aught that was not good for them, at leaft fo ufed as he commanded. For being God, he is not changed as man. Which thing who ferioufly confiders, how can he imagine, that God would make that wicked to them that believe, and ferve him under grace,

which he granted and commanded to them that ferved him under the law? Whenas the fame caufes require the fame permiffion. And who that knows but human matters, and loves the truth, will deny that many marriages hang as ill together now, as ever they did among the Jews? So that fuch marriages are liker to torments than true marriages. As therefore the Lord doth always fuccour and help the oppreffed, fo he would ever have it provided for injured hufbands and wives, that under pretence of the marriage bond, they be not fold to perpetual vexations, instead of the loving and comfortable marriage duties. And laftly, as God doth always detest hypocrify and fraud, fo neither doth he approve that among his people, that fhould be counted marriage, wherein none of thofe duties remain, whereby the league of wedlock is chiefly preferved. What inconfiderate neglect then of God's law is this, that I may not call it worse, to hold that Chrift our Lord would not grant the fame remedies both of divorce and fecond marriage to the weak, or to the evil, if they will needs have it fo, but efpecially to the innocent and wronged; whenas the fame urgent causes remain as before, when the difcipline of the church and magiftrate hath tried what may be tried?

CHAP. XXVIII.

That our Lord Chrift intended not to make new laws of marriage and divorce, or of any civil matters. Axiom 2.

IT is agreed by all who determine of the kingdom and offices of Chrift by the holy fcriptures, as all godly men ought to do, 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 chriftian emperors knowing, gave conjugal laws, and referved the adminif tration of them to their own courts; which no true ancient bishop ever condemned;

Our Saviour came to preach repentance and remiffion; feeing therefore thofe, who put away their wives without

any

any juft caufe, were not touched with confcience of the fin, through misunderstanding of the law, he recalled them to a right interpretation, and taught, that the woman in the beginning was fo joined to the man, that there fhould be a perpetual union both in body and fpirit: where this is not, the matrimony is already broke, before there be yet any divorce made, or fecond marriage.

CHAP. XXIX.

That it is wicked to ftrain the words of Chrift beyond their purpofe.

This is his third Axiom, whereof there needs no explication here.

CHAP. XXX.

That all places of Scripture about the fame thing are to be joined, and compared, to avoid contradictions. Axiom 4. This he demonftrates at large out of fundry places in the gospel, and principally by that precept against fwearing*, which, compared with many places of the law and prophets, is a flat contradiction of them all, if we follow fuperftitiously the letter. Then having repeated briefly his four axioms, he thus proceeds.

THESE things thus preadmonished, let us inquire what the undoubted meaning is of our Saviour's words, and inquire according to the rule which is obferved by all learned and good men in their expofitions; that praying firft to God, who is the only opener of our hearts, we may firft with fear and reverence confider well the words of our Saviour touching this question. Next, that we may compare them with all other places of fcripture treating of this matter, to fee how they confent with our Saviour's words, and thofe of his apostle.

• Matthew v, 34,

CHAP.

CHAP. XXXI.

This Chapter difputes against Austin and the papifts, who deny fecond marriage even to them who divorce in cafe of adultery; which because it is not controverted among true proteftants, but that the innocent perfon is eafily allowed to marry, I fpare the tranflating.

CHAP. XXXII.

That a manifeft adulterefs ought to be divorced, and cannot lawfully be retained in marriage by any true Chriftian.

This though he prove fufficiently, yet I let pafs, becaufe this question was not handled in the Doctrine and Difcipline of Divorce; to which book I bring fo much of this treatise as runs parallel.

CHAP. XXXIII.

That adultery is to be punished with death. This Chapter alfo I omit for the reafon laft alleged.

CHAP. XXXIV.

That it is lawful for a wife to leave an adulterer, and to marry another husband.

This is generally granted, and therefore excufes me the writing out.

CHAP. XXXV.

Places in the writings of the apostle Paul, touching divorce, explained.

LET us confider the answers of the Lord given by the apostle feverally. Concerning the firft, which is Rom. vii, 1. "Know ye not, brethren, for I fpeak to them that know the law, &c. Ver. 2, The woman is bound by the law to her husband fo long as he liveth.” Here it is certain, that the Holy Ghost had no purpose to

determine

determine aught of marriage, or divorce, but only to bring an example from the common and ordinary law of wedlock, to fhow, that as no covenant holds either party being dead, fo now that we are not bound to the law, but to Chrift our Lord, feeing that through him we are dead to fin, and to the law; and fo joined to Chrift, that we may bring forth fruit in him from a willing godliness, and not by the compulfion of law, whereby our fins are more excited, and become more violent. What therefore the holy fpirit here speaks of matrimony cannot be extended beyond the general rule.

Besides it is manifeft, that the apostle did allege the law of wedlock, as it was delivered to the Jews; for, faith he, "I fpeak to them that know the law." They knew no law of God, but that by Mofes, which plainly grants divorce for feveral reasons. It cannot therefore be faid, that the apoftle cited this general example out of the law, to abolish the feveral exceptions of that law, which God himself granted by giving authority to divorce.

Next, when the apoftle brings an example out of God's law concerning man and wife, it must be neceffary, that we understand fuch for man and wife, as are fo indeed according to the fame law of God; that is, who are fo difpofed, as that they are both willing and able to perform the neceffary duties of marriage; not those who, under a falfe title of marriage, keep themselves mutually bound to injuries and difgraces; for fuch twain are nothing lefs than lawful man and wife.

The like answer is to be given to all the other places both of the gospel and the apostle, that whatever exception may be proved out of God's law, be not excluded from thofe places. For the fpirit of God doth not condemn things formerly granted and allowed, where there is like caufe and reafon. Hence Ambrofe, upon that place, 1 Cor. vii, 15, "A brother or a fifter is not under bondage in fuch cafes," thus expounds; "The reverence of marriage is not due to him who abhors the author of marriage; nor is that marriage ratified, which is without devotion to God: he fins not therefore, who is put away

for