The doctrine and discipline of divorce restor'd to the good of both sexes from the bondage of canon law and other mistakes to Christian freedom, guided by the rule of charity : wherein also many places of Scripture have recover'd their long-lost meaning : seasonable to be now thought on in the reformation intended.
         Milton, John, 1608-1674.
      
       
         This text is an enriched version of the TCP digital transcription A70591 of text R12932 in the  English Short Title Catalog (Wing M2108). Textual changes  and metadata enrichments aim at making the text more  computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life.  The text has been tokenized and linguistically annotated with  MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish.  This text has not been fully proofread 
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             The doctrine and discipline of divorce restor'd to the good of both sexes from the bondage of canon law and other mistakes to Christian freedom, guided by the rule of charity : wherein also many places of Scripture have recover'd their long-lost meaning : seasonable to be now thought on in the reformation intended.
             Milton, John, 1608-1674.
          
           [2], 48, [2] p.
           
             Printed by T.P. and M.S. ...,
             London :
             1643.
          
           
             Written by John Milton. Cf. BLC.
             First ed. Cf. Wing.
             Errata on p. [1-2] at end.
             Reproduction of original in Huntington Library and Thomason Collection, British Library.
          
        
      
    
     
       
         eng
      
       
         
           Divorce -- Early works to 1800.
           Marriage law -- Early works to 1800.
        
      
    
       A70591  R12932  (Wing M2108).  civilwar no The doctrine and discipline of divorce: restor'd to the good of both sexes, from the bondage of canon law, and other mistakes, to Christian Milton, John 1643    24760 13 0 0 0 0 0 5 B  The  rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 
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           THE
           DOCTRINE
           AND
           DISCIPLINE
           
             OF
          
           DIVORCE
           :
           RESTOR'D
           TO
           THE
           GOOD
           OF
           BOTH
           SEXES
           ,
           From
           the
           bondage
           of
           Canon
           Law
           ,
           and
           other
           mistakes
           ,
           to
           Christian
           freedom
           ,
           guided
           by
           the
           Rule
           of
           Charity
           .
           Wherein
           also
           many
           places
           of
           Scripture
           ,
           have
           recover'd
           their
           long-lost
           meaning
           .
           Seasonable
           to
           be
           now
           thought
           on
           in
           the
           Reformation
           intended
           .
        
         
           
             MATTH.
             13.
             52.
             
          
           
             
               Every
               Scribe
               instructed
               to
               the
               Kingdome
               of
               Heav'n
               ,
               is
               like
               the
               Maister
               of
               a
               house
               which
               bringeth
               out
               of
               his
               treasurie
               things
               old
               and
               new
               .
            
          
        
         
           
             LONDON
             ,
          
           Printed
           by
           
             T.
             P.
          
           and
           
             M.
             S.
          
           In
           Goldsmiths
           Alley
           .
           1643.
           
        
      
    
     
       
       
       
         
           THE
           DOCTRINE
           AND
           DISCIPLINE
           OF
           
             DIVORCE
             ;
          
           RESTOR'D
           TO
           THE
           GOOD
           OF
           BOTH
           SEXES
           .
        
         
           MAny
           men
           ,
           whether
           it
           be
           their
           fate
           ,
           or
           fond
           opinion
           ,
           easily
           perswade
           themselves
           ,
           if
           GOD
           would
           but
           be
           pleas'd
           a
           while
           to
           withdraw
           his
           just
           punishments
           from
           us
           ,
           and
           to
           restraine
           what
           power
           either
           the
           devill
           ,
           or
           any
           earthly
           enemy
           hath
           to
           worke
           us
           woe
           ,
           that
           then
           mans
           nature
           would
           find
           immediate
           rest
           and
           releasement
           from
           all
           evils
           .
           But
           verily
           they
           who
           think
           so
           ,
           if
           they
           be
           such
           as
           have
           a
           minde
           large
           ●nough
           to
           take
           into
           their
           thoughts
           a
           generall
           survey
           of
           humane
           things
           ,
           would
           soone
           prove
           themselves
           in
           that
           opinion
           farre
           deceiv'd
           .
           For
           though
           it
           were
           granted
           us
           by
           divine
           indulgence
           to
           be
           exempt
           from
           all
           that
           can
           be
           harmfull
           to
           us
           from
           without
           ,
           yet
           the
           perversnesse
           of
           our
           folly
           is
           so
           bent
           ,
           that
           we
           should
           never
           lin
           hammering
           out
           of
           our
           owne
           hearts
           ,
           as
           it
           were
           out
           of
           a
           flint
           ,
           the
           seeds
           and
           sparkles
           of
           new
           miseries
           to
           our selves
           ,
           till
           all
           were
           in
           a
           blaze
           againe
           .
           And
           no
           marvell
           if
           out
           of
           our
           own
           hearts
           ,
           for
           they
           are
           evill
           ;
           but
           ev'n
           out
           of
           those
           things
           which
           God
           meant
           us
           ,
           either
           for
           a
           principall
           good
           ,
           or
           a
           pure
           contentment
           ,
           we
           are
           still
           hatching
           and
           contriving
           upon
           our selves
           matter
           of
           continuall
           sorrow
           and
           perplexitie
           .
           What
           greater
           good
           to
           man
           then
           that
           revealed
           rule
           ,
           whereby
           God
           vouchsafes
           to
           shew
           us
           how
           he
           would
           be
           worshipt
           ?
           and
           yet
           that
           not
           rightly
           understood
           ,
           became
           
           the
           cause
           that
           once
           a
           famous
           man
           in
           
             Israel
          
           could
           not
           but
           oblige
           his
           conscience
           to
           be
           the
           sacrificer
           ,
           or
           if
           not
           ,
           the
           jayler
           of
           his
           innocent
           and
           onely
           daughter
           .
           And
           was
           the
           cause
           oft-times
           that
           Armies
           of
           valiant
           men
           have
           given
           up
           their
           throats
           to
           a
           heathenish
           enemy
           on
           the
           Sabbath
           day
           :
           fondly
           thinking
           their
           defensive
           resistance
           to
           be
           as
           then
           a
           work
           unlawfull
           .
           What
           thing
           more
           instituted
           to
           the
           solace
           and
           delight
           of
           man
           then
           marriage
           ,
           and
           yet
           the
           mis-interpreting
           of
           some
           Scripture
           directed
           mainly
           against
           the
           abusers
           of
           the
           Law
           for
           divorce
           giv'n
           them
           by
           
             Moses
             ,
          
           hath
           chang'd
           the
           blessing
           of
           matrimony
           not
           seldome
           into
           a
           familiar
           and
           co-inhabiting
           mischiefe
           ;
           at
           least
           into
           a
           drooping
           and
           disconsolate
           houshold
           captivitie
           ,
           without
           refuge
           or
           redemption
           .
           So
           ungovern'd
           and
           so
           wild
           a
           race
           doth
           superstition
           run
           us
           from
           one
           extreme
           of
           abused
           libertie
           into
           the
           other
           of
           unmercifull
           restraint
           .
           For
           although
           God
           in
           the
           first
           ordaining
           of
           marriage
           ,
           taught
           us
           to
           what
           end
           he
           did
           it
           ,
           in
           words
           expresly
           implying
           the
           apt
           and
           cheerfull
           conversation
           of
           man
           with
           woman
           ,
           to
           comfort
           and
           refresh
           him
           against
           the
           evill
           of
           solitary
           life
           ,
           not
           mentioning
           the
           purpose
           of
           generation
           till
           afterwards
           ,
           as
           being
           but
           a
           secondary
           end
           in
           dignity
           ,
           though
           not
           in
           necessitie
           ;
           yet
           now
           ,
           if
           any
           two
           be
           but
           once
           handed
           in
           the
           Church
           ,
           and
           have
           tasted
           in
           any
           sort
           of
           the
           nuptiall
           bed
           ,
           let
           them
           finde
           themselves
           never
           so
           mistak'n
           in
           their
           dispositions
           through
           any
           error
           ,
           concealment
           ,
           or
           misadventure
           ,
           that
           through
           their
           different
           tempers
           ,
           thoughts
           ,
           and
           constitutions
           ,
           they
           can
           neither
           be
           to
           one
           another
           a
           remedy
           against
           lonelines
           ,
           nor
           live
           in
           any
           union
           or
           contentment
           all
           their
           dayes
           ,
           yet
           they
           shall
           ,
           so
           they
           be
           but
           found
           suitably
           weapon'd
           to
           the
           lest
           possibilitie
           of
           sensuall
           enjoyment
           ,
           bemade
           ,
           spight
           of
           
             antipathy
          
           to
           fadge
           together
           ,
           and
           combine
           as
           they
           may
           to
           their
           unspeakable
           wearisomnes
           &
           despaire
           of
           all
           sociable
           delight
           in
           the
           ordinance
           which
           God
           establisht
           to
           that
           very
           end
           .
           What
           a
           calamitie
           is
           this
           ,
           and
           as
           the
           Wise-man
           ,
           if
           he
           were
           alive
           ,
           would
           sigh
           out
           in
           his
           own
           phrase
           ,
           what
           a
           
             sore
             evill
             is
             this
             under
             the
             Sunne
             !
          
           All
           which
           we
           can
           referre
           justly
           to
           no
           other
           author
           then
           the
           Canon
           Law
           and
           her
           adherents
           ,
           not
           consulting
           with
           charitie
           ,
           the
           interpreter
           and
           guide
           of
           our
           faith
           ,
           but
           resting
           in
           the
           meere
           element
           of
           the
           Text
           ;
           doubtles
           by
           the
           policy
           of
           the
           devill
           to
           make
           that
           gracious
           ordinance
           become
           unsupportable
           ,
           that
           what
           with
           men
           not
           daring
           to
           venture
           upon
           wedlock
           ,
           and
           what
           with
           men
           wearied
           out
           of
           it
           ,
           all
           inordinate
           licence
           might
           abound
           .
           It
           was
           for
           many
           ages
           that
           mariage
           lay
           in
           disgrace
           with
           most
           of
           the
           ancient
           Doctors
           ,
           as
           a
           
           work
           of
           the
           flesh
           ,
           almost
           a
           defilement
           ,
           wholly
           deny'd
           to
           Priests
           ,
           and
           the
           second
           time
           disswaded
           to
           all
           ,
           as
           he
           that
           reads
           
             Tertullian
          
           or
           
             Ierom
          
           may
           see
           at
           large
           .
           Afterwards
           it
           was
           thought
           so
           Sacramentall
           ,
           that
           no
           adultery
           could
           dissolve
           it
           ;
           yet
           there
           remains
           a
           burden
           on
           it
           as
           heavy
           as
           the
           other
           two
           were
           disgracefull
           or
           superstitious
           ,
           and
           of
           as
           much
           iniquirie
           ,
           crossing
           a
           Law
           not
           onely
           writt'n
           by
           
             Moses
             ,
          
           but
           character'd
           in
           us
           by
           nature
           ,
           of
           more
           antiquitie
           and
           deeper
           ground
           then
           mariage
           it selfe
           ;
           which
           Law
           is
           to
           force
           nothing
           against
           the
           faultles
           proprieties
           of
           nature
           :
           yet
           that
           this
           may
           be
           colourably
           done
           ,
           our
           Saviours
           words
           touching
           divorce
           ,
           are
           as
           it
           were
           congeal'd
           into
           a
           stony
           rigor
           ,
           inconsistent
           both
           with
           his
           doctrine
           and
           his
           office
           ,
           and
           that
           which
           he
           preacht
           onely
           to
           the
           conscience
           ,
           is
           by
           canonicall
           tyranny
           snatcht
           into
           the
           compulsive
           censure
           of
           a
           judiciall
           Court
           ;
           where
           Laws
           are
           impos'd
           even
           against
           the
           venerable
           &
           secret
           power
           of
           natures
           impression
           ,
           to
           love
           what
           ever
           cause
           be
           found
           to
           loath
           .
           Which
           is
           a
           hainous
           barbarisme
           both
           against
           the
           honour
           of
           mariage
           ,
           the
           dignitie
           of
           man
           and
           his
           soule
           ,
           the
           goodnes
           of
           Christianitie
           ,
           and
           all
           the
           humane
           respects
           of
           civilitie
           .
           Notwithstanding
           that
           some
           the
           wisest
           and
           gravest
           among
           the
           Christian
           Emperours
           ,
           who
           had
           about
           them
           ,
           to
           consult
           with
           ,
           those
           of
           the
           fathers
           then
           living
           ,
           who
           for
           their
           learning
           &
           holines
           of
           life
           are
           still
           with
           us
           in
           great
           renown
           ,
           have
           made
           their
           statutes
           &
           edicts
           concerning
           this
           debate
           ,
           far
           more
           easie
           and
           relenting
           in
           many
           necessary
           cases
           ,
           wherein
           the
           Canon
           is
           inflexible
           .
           And
           
             Hugo
             Grotius
             ,
          
           a
           man
           of
           these
           times
           ,
           one
           of
           the
           best
           learned
           ,
           seems
           not
           obscurely
           to
           adhere
           in
           his
           perswasion
           to
           the
           equitie
           of
           those
           imperiall
           decrees
           ,
           in
           his
           notes
           upon
           the
           
             Evangelists
             ,
          
           much
           allaying
           the
           outward
           roughnesse
           of
           the
           Text
           ,
           which
           hath
           for
           the
           most
           part
           been
           too
           immoderately
           expounded
           ;
           and
           excites
           the
           diligence
           of
           others
           to
           enquire
           further
           into
           this
           question
           ,
           as
           containing
           many
           points
           which
           have
           not
           yet
           been
           explain'd
           .
           By
           which
           ,
           and
           by
           mine
           owne
           apprehension
           of
           what
           publick
           duty
           each
           man
           owes
           ,
           I
           conceive
           my selfe
           exhorted
           among
           the
           rest
           to
           communicate
           such
           thoughts
           as
           I
           have
           ,
           and
           offer
           them
           now
           in
           this
           generall
           labour
           of
           reformation
           ,
           to
           the
           candid
           view
           both
           of
           Church
           and
           Magistrate
           ;
           especially
           because
           I
           see
           it
           the
           hope
           of
           good
           men
           ,
           that
           those
           irregular
           and
           unspirituall
           Courts
           have
           spun
           their
           utmost
           date
           in
           this
           Land
           ;
           and
           some
           better
           course
           must
           now
           be
           constituted
           .
           He
           therefore
           that
           by
           adventuring
           shall
           be
           so
           happy
           as
           with
           successe
           to
           ease
           &
           set
           free
           the
           minds
           of
           ingenuous
           and
           apprehensive
           men
           from
           this
           needlesse
           
           thraldome
           ,
           he
           that
           can
           prove
           it
           lawfull
           and
           just
           to
           claime
           the
           performance
           of
           a
           fit
           and
           matchable
           conversation
           ,
           no
           lesse
           essentiall
           to
           the
           prime
           scope
           of
           marriage
           then
           the
           gift
           of
           bodily
           conjunction
           ,
           or
           els
           to
           have
           an
           equall
           plea
           of
           divorce
           as
           well
           as
           for
           that
           corporall
           deficiency
           ;
           he
           that
           can
           but
           lend
           us
           the
           clue
           that
           windes
           out
           this
           labyrinth
           of
           servitude
           to
           such
           a
           reasonable
           and
           expedient
           liberty
           as
           this
           ,
           deserves
           to
           be
           reck
           ▪
           n'd
           among
           the
           publick
           benefactors
           of
           civill
           and
           humane
           life
           ;
           above
           the
           inventors
           of
           wine
           and
           oyle
           ;
           for
           this
           is
           a
           far
           dearer
           ,
           far
           nobler
           ,
           and
           more
           desirable
           cherishing
           to
           mans
           life
           ,
           unworthily
           expos'd
           to
           sadnes
           and
           mistake
           ,
           which
           he
           shall
           vindicate
           ,
           Not
           that
           licence
           and
           levity
           and
           unconsented
           breach
           of
           faith
           should
           herein
           be
           countenanc't
           ,
           but
           that
           some
           conscionable
           ,
           and
           tender
           pitty
           might
           be
           had
           of
           those
           who
           have
           unwarily
           in
           a
           thing
           they
           never
           practiz'd
           before
           ,
           made
           themselves
           the
           bondmen
           of
           a
           luckles
           and
           helples
           matrimony
           .
           In
           which
           Argument
           he
           whose
           courage
           can
           serve
           him
           to
           give
           the
           first
           onset
           ,
           must
           look
           for
           two
           severall
           oppositions
           :
           the
           one
           from
           those
           who
           having
           sworn
           themselves
           to
           long
           custom
           and
           the
           letter
           of
           the
           Text
           ,
           will
           not
           out
           of
           the
           road
           :
           the
           other
           from
           those
           whose
           grosse
           and
           vulgar
           apprehensions
           conceit
           but
           low
           of
           matrimoniall
           purposes
           ,
           and
           in
           the
           work
           of
           male
           and
           female
           think
           they
           have
           all
           .
           Neverthelesse
           ,
           it
           shall
           be
           here
           sought
           by
           due
           wayes
           to
           be
           made
           appeare
           ,
           that
           those
           words
           of
           God
           in
           the
           institution
           ,
           promising
           a
           meet
           help
           against
           lonelines
           ;
           and
           those
           words
           of
           Christ
           ,
           
             That
             his
             yoke
             is
             easie
             and
             his
             burden
             light
             ,
          
           were
           not
           spoken
           in
           vaine
           ;
           for
           if
           the
           knot
           of
           marriage
           may
           in
           no
           case
           be
           dissolv'd
           but
           for
           adultery
           ,
           all
           the
           burd'ns
           and
           services
           of
           the
           Law
           are
           not
           so
           intolerable
           .
           This
           onely
           is
           desir'd
           of
           them
           who
           are
           minded
           to
           judge
           hardly
           of
           thus
           maintaining
           ,
           that
           they
           would
           be
           still
           and
           heare
           all
           out
           ,
           nor
           think
           it
           equall
           to
           answer
           deliberate
           reason
           with
           sudden
           heat
           and
           noise
           ;
           remembring
           this
           ,
           that
           many
           truths
           now
           of
           reverend
           esteem
           and
           credit
           ,
           had
           their
           birth
           and
           beginning
           once
           from
           singular
           and
           private
           thoughts
           ;
           while
           the
           most
           of
           men
           were
           otherwise
           possest
           ;
           and
           had
           the
           fate
           at
           first
           to
           be
           generally
           exploded
           and
           exclaim'd
           on
           by
           many
           violent
           opposers
           ;
           yet
           I
           may
           erre
           perhaps
           in
           soothing
           my selfe
           that
           this
           present
           truth
           reviv'd
           ,
           will
           deserve
           to
           be
           not
           ungently
           receiv'd
           on
           all
           hands
           ;
           in
           that
           it
           undertakes
           the
           cure
           of
           an
           inveterate
           disease
           crept
           into
           the
           best
           part
           of
           humane
           societie
           :
           and
           to
           doe
           this
           with
           no
           smarting
           corrosive
           ,
           but
           with
           a
           smooth
           and
           pleasing
           lesson
           ,
           which
           receiv'd
           hath
           the
           vertue
           to
           soften
           and
           dispell
           rooted
           and
           knotty
           sorrowes
           ;
           
           and
           without
           enchantment
           or
           spel
           us'd
           hath
           regard
           at
           once
           both
           to
           serious
           pitty
           ,
           and
           upright
           honesty
           ;
           that
           tends
           to
           the
           redeeming
           and
           restoring
           of
           none
           but
           such
           as
           are
           the
           object
           of
           compassion
           ;
           having
           in
           an
           ill
           houre
           hamper'd
           themselves
           to
           the
           utter
           dispatch
           of
           all
           their
           most
           beloved
           comforts
           &
           repose
           for
           this
           lives
           term
           .
           But
           if
           wee
           shall
           obstinately
           dislike
           this
           new
           overture
           of
           unexpected
           ease
           and
           recovery
           ,
           what
           remains
           but
           to
           deplore
           the
           frowardnes
           of
           our
           hopeles
           condition
           ,
           which
           neither
           can
           endure
           the
           estate
           we
           are
           in
           ,
           nor
           admit
           of
           remedy
           either
           sharp
           or
           sweet
           .
           Sharp
           we
           our selves
           distast
           ;
           and
           sweet
           ,
           under
           whose
           hands
           we
           are
           ,
           is
           scrupl'd
           and
           suspected
           as
           too
           lushious
           .
           In
           such
           a
           posture
           Christ
           found
           the
           
             Iews
             ,
          
           who
           were
           neither
           won
           with
           the
           austerity
           of
           
             Iohn
             the
             Baptist
             ,
          
           and
           thought
           it
           too
           much
           licence
           to
           follow
           freely
           the
           charming
           pipe
           of
           him
           who
           sounded
           and
           proclaim'd
           liberty
           and
           reliefe
           to
           all
           distresses
           :
           yet
           Truth
           in
           some
           age
           or
           other
           will
           find
           her
           witnes
           ,
           and
           shall
           be
           justify'd
           at
           last
           by
           her
           own
           children
           .
        
         
           To
           remove
           therefore
           if
           it
           be
           possible
           ,
           this
           great
           and
           sad
           oppression
           which
           through
           the
           strictnes
           of
           a
           literall
           interpreting
           hath
           invaded
           and
           disturb'd
           the
           dearest
           and
           most
           peaceable
           estate
           of
           houshold
           society
           ,
           to
           the
           over-burdning
           ,
           if
           not
           the
           over-whelming
           of
           many
           Christians
           better
           worth
           then
           to
           be
           so
           deserted
           of
           the
           Churches
           considerate
           care
           ,
           this
           position
           shall
           be
           laid
           down
           ;
           first
           proving
           ,
           then
           answering
           what
           may
           be
           objected
           either
           from
           Scripture
           or
           light
           of
           reason
           .
        
         
           
             That
             indisposition
             ,
             unfitnes
             ,
             or
             contrariety
             of
             mind
             ,
             arising
             from
             a
             cause
             in
             nature
             unchangable
             ,
             hindring
             and
             ever
             likely
             to
             hinder
             the
             main
             benefits
             of
             conjugall
             society
             ,
             which
             are
             solace
             and
             peace
             ,
             is
             a
             greater
             reason
             of
             divorce
             then
             naturall
             frigidity
             ,
             especially
             if
             there
             be
             no
             children
             ,
             and
             that
             there
             be
             mutuall
             consent
             .
          
        
         
           For
           all
           sense
           and
           reason
           and
           equity
           reclaimes
           that
           any
           Law
           or
           Cov'nant
           how
           solemn
           or
           strait
           soever
           ,
           either
           between
           God
           and
           man
           ,
           or
           man
           and
           man
           ,
           though
           of
           Gods
           joyning
           ,
           should
           bind
           against
           a
           prime
           and
           principall
           scope
           of
           its
           own
           institution
           ,
           and
           of
           both
           or
           either
           party
           cov'nanting
           :
           neither
           can
           it
           be
           of
           force
           to
           ingage
           a
           blameles
           creature
           to
           his
           own
           perpetuall
           sorrow
           ,
           mistak'n
           for
           his
           expected
           solace
           ,
           without
           suffering
           charity
           to
           step
           in
           and
           doe
           a
           confest
           good
           work
           of
           parting
           those
           whom
           nothing
           holds
           together
           ,
           but
           this
           of
           Gods
           joyning
           ,
           falsly
           suppos'd
           against
           the
           expresse
           end
           of
           his
           own
           ordinance
           .
           And
           what
           his
           chiefe
           end
           was
           of
           creating
           woman
           to
           be
           
           joynd
           with
           man
           ,
           his
           own
           instituting
           words
           declare
           ,
           and
           are
           infallible
           to
           informe
           us
           what
           is
           mariage
           ,
           and
           what
           is
           no
           mariage
           ;
           unlesse
           we
           can
           think
           them
           set
           there
           to
           no
           purpose
           :
           
             It
             is
             not
             good
             ,
          
           saith
           he
           ,
           
             that
             man
             should
             be
             alone
             ;
             I
             will
             make
             him
             a
             help
             meet
             for
             him
             .
          
           From
           which
           words
           so
           plain
           ,
           lesse
           cannot
           be
           concluded
           ,
           nor
           is
           by
           any
           learned
           Interpreter
           ,
           then
           that
           in
           Gods
           intention
           a
           meet
           and
           happy
           conversation
           is
           the
           chiefest
           and
           the
           noblest
           end
           of
           mariage
           ;
           for
           we
           find
           here
           no
           expression
           so
           necessarily
           implying
           carnall
           knowledg
           ,
           as
           this
           prevention
           of
           lonelinesse
           to
           the
           mind
           and
           spirit
           of
           man
           .
           And
           indeed
           it
           is
           a
           greater
           blessing
           from
           God
           ,
           more
           worthy
           so
           excellent
           a
           creatrue
           as
           man
           is
           ,
           and
           a
           higher
           end
           to
           honour
           and
           sanctifie
           the
           league
           of
           mariage
           ,
           whenas
           the
           solace
           and
           satisfaction
           of
           the
           minde
           is
           regarded
           and
           provided
           for
           before
           the
           sensitive
           pleasing
           of
           the
           body
           .
           And
           with
           all
           generous
           persons
           maried
           thus
           it
           is
           ,
           that
           where
           the
           minde
           and
           person
           pleases
           aptly
           ,
           there
           some
           unaccomplishment
           of
           the
           bodies
           delight
           may
           be
           better
           born
           with
           ,
           then
           when
           the
           minde
           hangs
           off
           in
           an
           unclosing
           disproportion
           ,
           though
           the
           body
           be
           as
           it
           ought
           ;
           for
           there
           all
           corporall
           delight
           will
           soon
           become
           unsavoury
           and
           contemptible
           .
           And
           the
           solitarines
           of
           man
           ,
           which
           God
           had
           namely
           and
           principally
           orderd
           to
           prevent
           by
           mariage
           ,
           hath
           no
           remedy
           ,
           but
           lies
           under
           a
           worse
           condition
           then
           the
           loneliest
           single
           life
           ;
           for
           in
           single
           life
           the
           absence
           and
           remotenes
           of
           a
           helper
           might
           inure
           him
           to
           expect
           his
           own
           comforts
           out
           of
           himselfe
           ,
           or
           to
           seek
           with
           hope
           ;
           but
           here
           the
           continuall
           sight
           of
           his
           deluded
           thoughts
           without
           cure
           ,
           must
           needs
           be
           to
           him
           ,
           if
           especially
           his
           complexion
           incline
           him
           to
           melancholy
           ,
           a
           daily
           trouble
           and
           paine
           of
           losse
           in
           some
           degree
           like
           that
           which
           Reprobates
           feel
           .
           Lest
           therefore
           so
           noble
           a
           creature
           as
           man
           should
           be
           shut
           up
           incurably
           under
           a
           worse
           evill
           by
           an
           easie
           mistake
           in
           that
           ordinance
           which
           God
           gave
           him
           to
           remedy
           a
           lesse
           evill
           ,
           reaping
           to
           himselfe
           sorrow
           while
           he
           went
           to
           rid
           away
           solitarines
           ,
           it
           cannot
           avoyd
           to
           be
           concluded
           ,
           that
           if
           the
           woman
           be
           naturally
           so
           of
           disposition
           ,
           as
           will
           not
           help
           to
           remove
           ,
           but
           help
           to
           encrease
           that
           same
           God-forbidd'n
           lonelines
           which
           will
           in
           time
           draw
           on
           with
           it
           a
           generall
           discomfort
           and
           dejection
           of
           minde
           ,
           not
           beseeming
           either
           Christian
           profession
           or
           morall
           conversation
           ,
           unprofitable
           and
           dangerous
           to
           the
           Common-wealth
           ,
           when
           the
           houshold
           estate
           ,
           out
           of
           which
           must
           flourish
           forth
           the
           vigor
           and
           spirit
           of
           all
           publick
           enterprizes
           ,
           is
           so
           ill
           contented
           and
           procur'd
           at
           home
           ,
           and
           cannot
           be
           supported
           ;
           such
           a
           mariage
           can
           be
           no
           mariage
           whereto
           
           the
           most
           honest
           end
           is
           wanting
           :
           and
           the
           agrieved
           person
           shall
           doe
           more
           manly
           ,
           to
           be
           extraordinary
           and
           singular
           in
           claiming
           the
           due
           right
           whereof
           he
           is
           frustrated
           ,
           then
           to
           piece
           up
           his
           lost
           contentment
           by
           visiting
           the
           Stews
           ,
           or
           stepping
           to
           his
           neighbours
           bed
           ,
           which
           is
           the
           cōmon
           shift
           in
           this
           mis-fortune
           ,
           or
           els
           by
           suffering
           his
           usefull
           life
           to
           wast
           away
           and
           be
           lost
           under
           a
           secret
           affliction
           of
           an
           unconscionable
           size
           to
           humane
           strength
           .
           How
           vain
           therefore
           is
           it
           ,
           and
           how
           preposterous
           in
           the
           Canon
           Law
           to
           have
           made
           such
           carefull
           provision
           against
           the
           impediment
           of
           carnall
           performance
           ,
           and
           to
           have
           had
           no
           care
           about
           the
           unconversing
           inability
           of
           minde
           ,
           so
           defective
           to
           the
           purest
           and
           most
           sacred
           end
           of
           matrimony
           :
           and
           that
           the
           vessell
           of
           voluptuous
           enjoyment
           must
           be
           made
           good
           to
           him
           that
           has
           tak'n
           it
           upon
           trust
           without
           any
           caution
           ,
           when
           as
           the
           minde
           from
           whence
           must
           flow
           the
           acts
           of
           peace
           and
           love
           ,
           a
           far
           more
           precious
           mixture
           then
           the
           quintessence
           of
           an
           excrement
           ,
           though
           it
           be
           found
           never
           so
           deficient
           and
           unable
           to
           performe
           the
           best
           duty
           of
           mariage
           in
           a
           cheerfull
           and
           agreeable
           conversation
           ,
           shall
           be
           thought
           good
           anough
           ,
           how
           ever
           flat
           &
           melancholious
           it
           be
           ,
           and
           must
           serve
           though
           to
           the
           eternall
           disturbance
           and
           languishing
           of
           him
           that
           complains
           him
           .
           Yet
           wisdom
           and
           charity
           waighing
           Gods
           own
           institution
           ,
           would
           think
           that
           the
           pining
           of
           a
           sad
           spirit
           wedded
           to
           lonelines
           should
           deserve
           to
           be
           free'd
           ,
           aswell
           as
           the
           impatience
           of
           a
           sensuall
           desire
           so
           providently
           reliev'd
           .
           T
           is
           read
           to
           us
           in
           the
           Liturgy
           ,
           that
           
             wee
             must
             not
             marry
             to
             satisfie
             the
             fleshly
             appetite
             ,
             like
             brute
             beasts
             that
             have
             no
             understanding
             :
          
           but
           the
           Canon
           so
           runs
           ,
           as
           if
           it
           dreamt
           of
           no
           other
           matter
           then
           such
           an
           appetite
           to
           be
           satisfy'd
           ;
           for
           if
           it
           happen
           that
           nature
           hath
           stopt
           or
           extinguisht
           the
           veins
           of
           sensuality
           ,
           that
           mariage
           is
           annull'd
           .
           But
           though
           all
           the
           faculties
           of
           the
           understanding
           and
           conversing
           part
           after
           triall
           appeare
           to
           be
           so
           ill
           and
           so
           aversly
           met
           through
           natures
           unalterable
           working
           ,
           as
           that
           neither
           peace
           ,
           nor
           any
           sociable
           contentment
           can
           follow
           ,
           t
           is
           as
           nothing
           ,
           the
           contract
           shall
           stand
           as
           firme
           as
           ever
           ,
           betide
           what
           will
           .
           What
           is
           this
           but
           secretly
           to
           instruct
           us
           ,
           that
           however
           many
           grave
           reasons
           are
           pretended
           to
           the
           maried
           life
           ,
           yet
           that
           nothing
           indeed
           is
           thought
           worth
           regard
           therein
           ,
           but
           the
           prescrib'd
           satisfaction
           of
           an
           irrationall
           heat
           ;
           which
           cannot
           be
           but
           ignominious
           to
           the
           state
           of
           mariage
           ,
           dishonourable
           to
           the
           undervalu'd
           soule
           of
           man
           ,
           and
           even
           to
           Christian
           doctrine
           it self
           .
           While
           it
           seems
           more
           mov'd
           at
           the
           disappointing
           of
           an
           impetuous
           nerve
           ,
           then
           at
           the
           ingenuous
           grievance
           of
           a
           minde
           unreasonably
           
           yoakt
           ;
           and
           to
           place
           more
           of
           mariage
           in
           the
           channell
           of
           concupiscence
           ,
           then
           in
           the
           pure
           influence
           of
           peace
           and
           love
           ,
           whereof
           the
           souls
           lawfull
           contentment
           is
           the
           onely
           fountain
           .
        
         
           But
           some
           are
           ready
           to
           object
           ,
           that
           the
           disposition
           ought
           seriously
           to
           be
           consider'd
           before
           .
           But
           let
           them
           know
           again
           ,
           that
           for
           all
           the
           warinesse
           can
           be
           us'd
           ,
           it
           may
           yet
           befall
           a
           discreet
           man
           to
           be
           mistak'n
           in
           his
           choice
           :
           the
           soberest
           and
           best
           govern'd
           men
           are
           lest
           practiz'd
           in
           these
           affairs
           ;
           and
           who
           knows
           not
           that
           the
           bashfull
           mutenes
           of
           a
           virgin
           may
           oft-times
           hide
           all
           the
           unlivelines
           &
           naturall
           sloth
           which
           is
           really
           unfit
           for
           conversation
           ;
           nor
           is
           there
           that
           freedom
           of
           accesse
           granted
           or
           presum'd
           ,
           as
           may
           suffice
           to
           a
           perfect
           discerning
           till
           too
           late
           :
           and
           where
           any
           indisposition
           is
           suspected
           ,
           what
           more
           usuall
           then
           the
           perswasion
           of
           friends
           ,
           that
           acquaintance
           ,
           as
           it
           encreases
           ,
           will
           amend
           all
           .
           And
           lastly
           ,
           it
           is
           not
           strange
           though
           many
           who
           have
           spent
           their
           youth
           chastly
           ,
           are
           in
           some
           things
           not
           so
           quick-sighted
           ,
           while
           they
           hast
           too
           eagerly
           to
           light
           the
           nuptiall
           torch
           ;
           nor
           is
           it
           therfore
           that
           for
           a
           modest
           error
           a
           man
           should
           forfeit
           so
           great
           a
           happines
           ,
           and
           no
           charitable
           means
           to
           release
           him
           .
           Since
           they
           who
           have
           liv'd
           most
           loosely
           by
           reason
           of
           their
           bold
           accustoming
           ,
           prove
           most
           succesfull
           in
           their
           matches
           ,
           because
           their
           wild
           affections
           unsetling
           at
           will
           ,
           have
           been
           as
           so
           many
           divorces
           to
           teach
           them
           experience
           .
           When
           as
           the
           sober
           man
           honouring
           the
           appearance
           of
           modestie
           ,
           and
           hoping
           well
           of
           every
           sociall
           vertue
           under
           that
           veile
           ,
           may
           easily
           chance
           to
           meet
           ,
           if
           not
           with
           a
           body
           impenetrable
           ,
           yet
           often
           with
           a
           minde
           to
           all
           other
           due
           conversation
           inaccessible
           ,
           and
           to
           all
           the
           more
           estimable
           and
           superior
           purposes
           of
           matrimony
           uselesse
           and
           almost
           liveles
           :
           and
           what
           a
           solace
           ,
           what
           a
           fit
           help
           such
           a
           consort
           would
           be
           through
           the
           whole
           life
           of
           a
           man
           ,
           is
           lesse
           paine
           to
           conjecture
           then
           to
           have
           experience
           .
        
         
           And
           that
           we
           may
           further
           see
           what
           a
           violent
           and
           cruell
           thing
           it
           is
           to
           force
           the
           continuing
           of
           those
           together
           ,
           whom
           God
           and
           nature
           in
           the
           gentlest
           end
           of
           mariage
           never
           joyn'd
           ,
           divers
           evils
           and
           extremities
           that
           follow
           upon
           such
           a
           compulsion
           shall
           here
           be
           set
           in
           view
           .
           Of
           evils
           the
           first
           and
           greatest
           is
           that
           hereby
           a
           most
           absurd
           and
           rash
           imputation
           is
           fixt
           upon
           God
           and
           his
           holy
           Laws
           ,
           of
           conniving
           and
           dispencing
           with
           open
           &
           common
           adultery
           among
           his
           chosen
           people
           ;
           a
           thing
           which
           the
           rankest
           politician
           would
           think
           it
           shame
           and
           disworship
           ,
           that
           his
           Laws
           should
           countenance
           ;
           how
           and
           in
           what
           manner
           this
           comes
           to
           passe
           ,
           I
           shall
           reserve
           ,
           till
           the
           course
           of
           method
           
           brings
           on
           the
           unfolding
           of
           many
           Scriptures
           .
           Next
           the
           Law
           and
           Gospel
           are
           hereby
           made
           liable
           to
           more
           then
           one
           contradiction
           ,
           which
           I
           referre
           also
           thither
           .
           Lastly
           ,
           the
           supreme
           dictate
           of
           charitie
           is
           hereby
           many
           wayes
           neglected
           and
           violated
           .
           Which
           I
           shall
           forthwith
           addresse
           to
           prove
           .
           First
           we
           know
           St
           
             Paul
          
           saith
           ,
           
             It
             is
             better
             to
             marry
             then
             to
             burne
             .
          
           Mariage
           therefore
           was
           giv'n
           as
           a
           remedy
           of
           that
           trouble
           :
           but
           what
           might
           this
           burning
           mean
           ?
           Certainly
           not
           the
           meer
           motion
           of
           carnall
           lust
           ,
           not
           the
           meer
           goad
           of
           a
           sensitive
           desire
           ;
           God
           does
           not
           principally
           take
           care
           for
           such
           cattell
           .
           What
           is
           it
           then
           but
           that
           desire
           which
           God
           put
           into
           
             Adam
          
           in
           Paradise
           before
           he
           knew
           the
           sin
           of
           incontinence
           ;
           that
           desire
           which
           God
           saw
           it
           was
           not
           good
           that
           man
           should
           be
           left
           alone
           to
           burn
           in
           ;
           the
           desire
           and
           longing
           to
           put
           off
           an
           unkindly
           solitarines
           by
           uniting
           another
           body
           ,
           but
           not
           without
           a
           fit
           soule
           to
           his
           in
           the
           cheerfull
           society
           of
           wedlock
           .
           Which
           if
           it
           were
           so
           needfull
           before
           the
           fall
           ,
           when
           man
           was
           much
           more
           perfect
           in
           himself
           ,
           how
           much
           more
           is
           it
           needfull
           now
           against
           all
           the
           sorrows
           and
           casualties
           of
           this
           life
           to
           have
           an
           intimate
           and
           speaking
           help
           ,
           a
           ready
           and
           reviving
           associate
           in
           marriage
           :
           whereof
           who
           misses
           by
           chancing
           on
           a
           mute
           and
           spiritles
           mate
           ,
           remains
           more
           alone
           then
           before
           ,
           and
           in
           a
           burning
           lesse
           to
           be
           contain'd
           then
           that
           which
           is
           fleshly
           and
           more
           to
           be
           consider'd
           ;
           as
           being
           more
           deeply
           rooted
           even
           in
           the
           faultles
           innocence
           of
           nature
           .
           As
           for
           that
           other
           burning
           ,
           which
           is
           but
           as
           it
           were
           the
           venom
           of
           a
           lusty
           and
           overabounding
           concoction
           ,
           strict
           life
           and
           labour
           with
           the
           abatement
           of
           a
           full
           diet
           may
           keep
           that
           low
           and
           obedient
           anough
           :
           but
           this
           pure
           and
           more
           inbred
           desire
           of
           joyning
           to
           it self
           in
           conjugall
           fellowship
           a
           fit
           conversing
           soul
           (
           which
           desire
           is
           properly
           call'd
           love
           )
           
             is
             stronger
             then
             death
             ,
          
           as
           the
           Spouse
           of
           Christ
           thought
           ,
           
             many
             waters
             cannot
             quench
             it
             ,
             neither
             can
             the
             flouds
             drown
             it
             .
          
           This
           is
           that
           rationall
           burning
           that
           mariage
           is
           to
           remedy
           ,
           not
           to
           be
           allay'd
           with
           fasting
           ,
           nor
           with
           any
           penance
           to
           be
           subdu'd
           ,
           which
           how
           can
           he
           asswage
           who
           by
           mis-hap
           hath
           met
           the
           unmeetest
           and
           most
           unsutable
           mind
           ?
           Who
           hath
           the
           power
           to
           struggle
           with
           an
           intelligible
           flame
           ,
           not
           in
           Paradise
           to
           be
           resisted
           ,
           become
           now
           more
           ardent
           ,
           by
           being
           fail'd
           of
           what
           in
           reason
           it
           lookt
           for
           ;
           and
           even
           then
           most
           unquencht
           ,
           when
           the
           importunity
           of
           a
           provender
           burning
           is
           well
           anough
           appeas'd
           ;
           and
           yet
           the
           soul
           hath
           obtain'd
           nothing
           of
           what
           it
           justly
           desires
           .
           Certainly
           such
           a
           one
           forbidd'n
           to
           divorce
           ,
           is
           in
           effect
           forbidd'n
           to
           marry
           ,
           and
           compell'd
           to
           greater
           difficulties
           then
           in
           a
           single
           life
           ;
           for
           if
           there
           be
           not
           a
           more
           
           human
           burning
           which
           mariage
           must
           satisfy
           ,
           or
           els
           may
           be
           dissolv'd
           ,
           then
           that
           of
           copulation
           ,
           mariage
           cannot
           be
           honorable
           for
           the
           meer
           reducing
           and
           terminating
           of
           lust
           between
           two
           ;
           seeing
           many
           beasts
           in
           voluntary
           and
           chosen
           couples
           live
           together
           as
           unadulterously
           ,
           and
           are
           as
           truly
           maried
           in
           that
           respect
           .
           But
           all
           ingenuous
           men
           will
           see
           that
           the
           dignity
           &
           blessing
           of
           mariage
           is
           plac't
           rather
           in
           the
           mutual
           enjoyment
           of
           that
           which
           the
           wanting
           soul
           needfully
           seeks
           ,
           then
           of
           that
           which
           the
           plenteous
           body
           would
           jollily
           give
           away
           .
           Hence
           it
           is
           that
           
             Plato
          
           in
           his
           festivall
           discours
           brings
           in
           
             Socrates
          
           relating
           what
           he
           fain'd
           to
           have
           learnt
           from
           the
           Prophetesse
           
             Diotima
             ,
          
           how
           
             Love
          
           was
           the
           Sonne
           of
           
             Penury
             ,
          
           begot
           of
           
             Plenty
          
           in
           the
           garden
           of
           
             Iupiter
             .
          
           Which
           divinely
           sorts
           with
           that
           which
           in
           effect
           
             Moses
          
           tells
           us
           ;
           that
           
             Love
          
           was
           the
           Son
           of
           
             Lonelines
             ,
          
           begot
           in
           Paradise
           by
           that
           sociable
           &
           helpfull
           aptitude
           which
           God
           implanted
           between
           man
           and
           woman
           toward
           each
           other
           .
           The
           same
           also
           is
           that
           burnining
           mention'd
           by
           St.
           
             Paul
             ,
          
           whereof
           marriage
           ought
           to
           be
           the
           remedy
           ;
           the
           flesh
           hath
           other
           naturall
           and
           easie
           curbes
           which
           are
           in
           the
           power
           of
           any
           temperate
           man
           When
           therfore
           this
           originall
           and
           sinles
           
             Penury
          
           or
           
             Lonelines
          
           of
           the
           soul
           cannot
           lay
           it self
           down
           by
           the
           side
           of
           such
           a
           meet
           &
           acceptable
           union
           as
           God
           ordain'd
           in
           mariage
           ,
           at
           least
           in
           some
           proportion
           ,
           it
           cannot
           conceive
           and
           bring
           forth
           
             Love
             ,
          
           but
           remains
           utterly
           unmaried
           under
           a
           formall
           wedlock
           ,
           and
           still
           burnes
           in
           the
           proper
           meaning
           of
           St.
           
             Paul
             .
          
           Then
           enters
           
             Hate
             ,
          
           not
           that
           Hate
           that
           sins
           ,
           but
           that
           which
           onely
           is
           naturall
           dissatisfaction
           and
           the
           turning
           aside
           from
           a
           mistaken
           object
           :
           if
           that
           mistake
           have
           done
           injury
           ,
           it
           fails
           not
           to
           dismisse
           with
           recompence
           ,
           for
           to
           retain
           still
           ,
           and
           not
           be
           able
           to
           love
           ,
           is
           to
           heap
           more
           injury
           .
           Thence
           that
           wise
           and
           pious
           Law
           of
           dismission
           ,
           
             Deut.
          
           24.
           1.
           took
           beginning
           ;
           of
           which
           anon
           :
           He
           therfore
           who
           lacking
           of
           his
           due
           in
           the
           most
           native
           and
           humane
           end
           of
           mariage
           ,
           thinks
           it
           better
           to
           part
           then
           to
           live
           sadly
           and
           injuriously
           to
           that
           cherfull
           covnant
           (
           for
           not
           to
           be
           belov'd
           &
           yet
           retain'd
           ,
           is
           the
           greatest
           injury
           to
           a
           gentle
           spirit
           )
           he
           I
           say
           who
           therfore
           seeks
           to
           part
           ,
           is
           one
           who
           highly
           honours
           the
           maried
           life
           ,
           and
           would
           not
           stain
           it
           :
           and
           the
           reasons
           which
           now
           move
           him
           to
           divorce
           ,
           are
           equall
           to
           the
           best
           of
           those
           that
           could
           first
           warrant
           him
           to
           marry
           ;
           for
           ,
           as
           was
           plainly
           shewn
           ,
           both
           the
           hate
           which
           now
           diverts
           him
           and
           the
           lonelines
           which
           leads
           him
           still
           powerfully
           to
           seek
           a
           fit
           help
           ,
           hath
           not
           the
           least
           grain
           of
           a
           sin
           in
           it
           ,
           if
           he
           be
           worthy
           to
           understand
           himself
           .
        
         
           Thirdly
           ,
           Yet
           it
           is
           next
           to
           be
           feard
           ,
           if
           he
           must
           be
           still
           bound
           without
           
           reason
           by
           a
           deafe
           rigor
           ,
           that
           when
           he
           perceives
           the
           just
           expectance
           of
           his
           mind
           defeated
           ,
           he
           will
           begin
           even
           against
           Law
           to
           cast
           about
           where
           he
           may
           find
           his
           satisfaction
           more
           compleat
           ,
           unlesse
           he
           be
           a
           thing
           heroically
           vertuous
           ,
           and
           that
           are
           not
           the
           common
           lump
           of
           men
           for
           whom
           chiefly
           the
           Laws
           ought
           to
           be
           made
           ,
           though
           not
           to
           then
           sins
           yet
           to
           their
           unsirming
           weaknesses
           ,
           it
           being
           above
           their
           strength
           to
           endure
           the
           lonely
           estate
           ,
           which
           while
           they
           shun'd
           ,
           they
           are
           fal'n
           into
           .
           And
           yet
           there
           follows
           upon
           this
           a
           worse
           temptation
           ;
           for
           if
           he
           be
           such
           as
           hath
           spent
           his
           youth
           unblamably
           ,
           and
           layd
           up
           his
           chiefest
           earthly
           comforts
           in
           the
           enjoyment
           of
           a
           contented
           mariage
           ,
           nor
           did
           neglect
           that
           furderance
           which
           was
           to
           be
           obtain'd
           herein
           by
           constant
           prayers
           ,
           when
           he
           shall
           find
           himselfe
           bound
           fast
           to
           an
           uncomplying
           discord
           of
           nature
           ,
           or
           ,
           as
           it
           oft
           happens
           ,
           to
           an
           image
           of
           earth
           and
           fleam
           ,
           with
           whom
           he
           lookt
           to
           be
           the
           copartner
           of
           a
           sweet
           and
           gladsome
           society
           ,
           and
           sees
           withall
           that
           his
           bondage
           is
           now
           inevitable
           ,
           though
           he
           be
           almost
           the
           strongest
           Christian
           ,
           he
           will
           be
           ready
           to
           dispair
           in
           vertue
           ,
           and
           mutin
           against
           divine
           providence
           :
           and
           this
           doubtles
           is
           the
           reason
           of
           those
           lapses
           and
           that
           melancholy
           despair
           which
           we
           see
           in
           many
           wedded
           persons
           ,
           though
           they
           understand
           it
           not
           ,
           or
           pretend
           other
           causes
           ,
           because
           they
           know
           no
           remedy
           ,
           and
           is
           of
           extreme
           danger
           ;
           therefore
           when
           human
           frailty
           surcharg'd
           ,
           is
           at
           such
           a
           losse
           ,
           charity
           ought
           to
           venture
           much
           ,
           and
           use
           bold
           physick
           ,
           lest
           an
           over-tost
           faith
           endanger
           to
           shipwrack
           .
        
         
           Fourthly
           Mariage
           is
           a
           covnant
           the
           very
           beeing
           whereof
           consists
           ,
           not
           in
           a
           forc't
           cohabitation
           ,
           and
           counterfeit
           performance
           of
           duties
           ,
           but
           in
           unfained
           love
           and
           peace
           .
           Thence
           saith
           
             Salomon
          
           in
           
             Ecclesiastes
             ,
             Live
             joyfully
             with
             the
             wife
             whom
             thou
             lovest
             ,
             all
             thy
             dayes
             ,
             for
             that
             is
             thy
             portion
          
           How
           then
           ,
           where
           we
           find
           it
           impossible
           to
           rejoyce
           or
           to
           love
           ,
           can
           we
           obay
           this
           precept
           ?
           how
           miserably
           doe
           we
           defraud
           our selves
           of
           that
           comfortable
           portion
           which
           God
           gives
           us
           ,
           by
           striving
           vainly
           to
           glue
           an
           error
           together
           which
           God
           and
           nature
           will
           not
           joyne
           ,
           adding
           but
           more
           vexation
           and
           violence
           to
           that
           blisfull
           society
           by
           one
           importunate
           superstition
           ,
           that
           will
           not
           heark'n
           to
           St.
           
             Paul
             ,
             1
             Cor.
          
           7.
           who
           speaking
           of
           mariage
           and
           divorce
           ,
           determines
           plain
           anough
           in
           generall
           that
           God
           therein
           
             hath
             call'd
             us
             to
             peace
             :
          
           and
           not
           
             to
             bondage
             .
          
           Yea
           God
           himself
           commands
           in
           his
           Law
           more
           then
           once
           ,
           and
           by
           his
           Prophet
           
             Malachy
             ,
          
           as
           
             Calvin
          
           and
           the
           best
           translations
           read
           ,
           that
           
             he
             who
             hates
             let
             him
             divorce
             ;
          
           that
           is
           ,
           he
           who
           cannot
           love
           ,
           or
           delight
           .
           I
           cannot
           therefore
           be
           so
           diffident
           ,
           as
           not
           securely
           to
           conclude
           ,
           that
           he
           
           who
           can
           receive
           nothing
           of
           the
           most
           important
           helps
           in
           mariage
           ,
           beeing
           thereby
           disinabl'd
           to
           return
           that
           duty
           which
           is
           his
           ,
           with
           a
           clear
           and
           hearty
           countnance
           ;
           and
           thus
           continues
           to
           grieve
           whom
           he
           would
           not
           ,
           and
           is
           no
           lesse
           griev'd
           ,
           that
           man
           ought
           even
           for
           loves
           sake
           and
           peace
           to
           move
           divorce
           upon
           good
           and
           liberall
           conditions
           to
           the
           divorc't
           .
           And
           it
           is
           a
           lesse
           breach
           of
           wedlock
           to
           part
           with
           wise
           and
           quiet
           consent
           betimes
           ,
           then
           still
           to
           soile
           and
           profane
           that
           mystery
           of
           joy
           and
           union
           with
           a
           polluting
           sadnes
           and
           perpetuall
           distemper
           ;
           for
           it
           is
           not
           the
           outward
           continuing
           of
           marriage
           that
           keeps
           whole
           that
           covnant
           ,
           but
           whosoever
           does
           most
           according
           to
           peace
           and
           love
           ,
           whether
           in
           mariage
           ,
           or
           in
           divorce
           ,
           he
           it
           is
           that
           breaks
           mariage
           lest
           ;
           it
           being
           so
           often
           written
           ,
           that
           
             Love
             onely
             is
             the
             fulfilling
             of
             every
             Commandment
             .
          
        
         
           Fifthly
           ,
           As
           those
           Priests
           of
           old
           were
           not
           to
           be
           long
           in
           sorrow
           ,
           or
           if
           they
           were
           ,
           they
           could
           not
           rightly
           execute
           their
           function
           ;
           so
           every
           true
           Christian
           in
           a
           higher
           order
           of
           Priesthood
           is
           a
           person
           dedicate
           to
           joy
           and
           peace
           ,
           offering
           himselfe
           a
           lively
           sacrifice
           of
           praise
           and
           thanksgiving
           ,
           &
           there
           is
           no
           Christian
           duty
           that
           is
           not
           to
           be
           season'd
           and
           set
           off
           with
           cherfulnes
           ;
           which
           in
           a
           thousand
           outward
           and
           intermitting
           crosses
           may
           yet
           be
           done
           well
           ,
           as
           in
           this
           vale
           of
           teares
           ,
           but
           in
           such
           a
           bosom
           affliction
           as
           this
           ,
           which
           grindes
           the
           very
           foundations
           of
           his
           inmost
           nature
           ,
           when
           he
           shall
           be
           forc't
           to
           love
           against
           a
           possibility
           ,
           and
           to
           use
           dissimulation
           against
           his
           soul
           in
           the
           perpetuall
           and
           ceaseles
           duties
           of
           a
           husband
           ,
           doubtles
           his
           whole
           duty
           of
           serving
           God
           must
           needs
           be
           blurr'd
           and
           tainted
           with
           a
           sad
           unpreparednesse
           and
           dejection
           of
           spirit
           ,
           wherein
           God
           has
           no
           delight
           .
           Who
           sees
           not
           therfore
           how
           much
           more
           Christianly
           it
           would
           be
           to
           break
           by
           divorce
           that
           which
           is
           more
           brok'n
           by
           undue
           and
           forcible
           keeping
           ,
           rather
           then
           
             to
             cover
             the
             Altar
             of
             the
             Lord
             with
             continuall
             teares
             ,
             so
             that
             he
             regardeth
             not
             the
             offring
             any
             more
             ,
          
           rather
           then
           that
           the
           whole
           worship
           of
           a
           Christian
           mans
           life
           should
           languish
           and
           fade
           away
           beneath
           the
           waight
           of
           an
           immeasurable
           grief
           and
           discouragement
           .
           And
           because
           some
           think
           the
           childer'n
           of
           a
           second
           matrimony
           succeeding
           a
           divorce
           would
           not
           be
           a
           holy
           seed
           ,
           why
           should
           we
           not
           think
           them
           more
           holy
           then
           the
           offspring
           of
           a
           former
           ill-twisted
           wedlock
           ,
           begott'n
           only
           out
           of
           a
           bestiall
           necessitie
           without
           any
           true
           love
           or
           contentment
           ,
           or
           joy
           to
           their
           parents
           ,
           so
           that
           in
           some
           sense
           we
           may
           call
           them
           the
           
             childern
             of
             wrath
          
           and
           anguish
           ,
           which
           will
           as
           little
           conduce
           to
           their
           sanctifying
           ,
           as
           if
           they
           had
           been
           bastards
           ;
           for
           nothing
           more
           
           then
           disturbance
           of
           minde
           suspends
           us
           from
           approaching
           to
           God
           .
           Such
           a
           disturbance
           especially
           as
           both
           assaults
           our
           faith
           and
           trust
           in
           Gods
           providence
           ,
           and
           ends
           ,
           if
           there
           be
           not
           a
           miracle
           of
           vertue
           on
           either
           side
           ,
           not
           onely
           in
           bitternes
           and
           wrath
           ,
           the
           canker
           of
           devotion
           ,
           but
           in
           a
           desperate
           and
           vitious
           carelesnes
           ;
           when
           he
           sees
           himself
           without
           fault
           of
           his
           train'd
           by
           a
           deceitfull
           bait
           into
           a
           snare
           of
           misery
           ,
           betrai'd
           by
           an
           alluring
           ordinance
           ,
           and
           then
           made
           the
           thrall
           of
           heavines
           &
           discomfort
           by
           an
           undivorcing
           Law
           of
           God
           ,
           as
           he
           erroneously
           thinks
           ,
           but
           of
           mans
           iniquitie
           ,
           as
           the
           truth
           is
           ;
           for
           that
           God
           preferres
           the
           free
           and
           cherfull
           worship
           of
           a
           Christian
           ,
           before
           the
           grievous
           and
           exacted
           observance
           of
           an
           unhappy
           mariage
           ,
           besides
           that
           the
           generall
           maxims
           of
           Religion
           assure
           us
           ,
           will
           be
           more
           manifest
           by
           drawing
           a
           paralel
           argument
           from
           the
           ground
           of
           divorcing
           an
           Idolatresse
           ,
           which
           was
           ,
           left
           she
           should
           alienate
           his
           heart
           from
           the
           true
           worship
           of
           God
           :
           and
           what
           difference
           is
           there
           whether
           she
           pervert
           him
           to
           superstition
           by
           enticing
           sorcery
           ,
           or
           disinable
           him
           in
           the
           whole
           service
           of
           God
           through
           the
           disturbance
           of
           her
           unhelpful
           and
           unfit
           society
           ,
           and
           so
           drive
           him
           at
           last
           through
           murmuring
           and
           despair
           to
           thoughts
           of
           Atheism
           :
           neither
           doth
           it
           lessen
           the
           cause
           of
           separating
           ,
           in
           that
           the
           one
           willingly
           allures
           him
           from
           the
           faith
           ,
           the
           other
           perhaps
           unwillingly
           drives
           him
           ;
           for
           in
           the
           account
           of
           God
           it
           comes
           all
           to
           one
           that
           the
           wife
           looses
           him
           a
           servant
           ;
           and
           therefore
           by
           all
           the
           united
           force
           of
           the
           
             Decalogue
          
           she
           ought
           to
           be
           disbanded
           ,
           unlesse
           we
           must
           set
           mariage
           above
           God
           and
           charitie
           ,
           which
           is
           a
           doctrine
           of
           devils
           no
           lesse
           then
           forbidding
           to
           marry
           .
        
         
           And
           here
           by
           the
           way
           to
           illustrate
           the
           whole
           question
           of
           divorce
           ,
           ere
           this
           treatise
           end
           ,
           I
           shall
           not
           be
           loath
           to
           spend
           a
           few
           lines
           in
           hope
           to
           give
           a
           full
           resolv
           of
           that
           which
           is
           yet
           so
           much
           controverted
           ,
           whether
           an
           Idolatrous
           heretick
           ought
           to
           be
           divorc't
           .
           To
           the
           resolving
           whereof
           we
           must
           first
           know
           that
           the
           
             Iews
          
           were
           commanded
           to
           divorce
           an
           unbeleeving
           Gentile
           for
           two
           causes
           :
           first
           ,
           because
           all
           other
           Nations
           especially
           the
           
             Canaanites
          
           were
           to
           them
           unclean
           .
           Secondly
           ,
           to
           avoid
           seducement
           .
           That
           other
           Nations
           were
           to
           the
           
             Iews
          
           impure
           ,
           even
           to
           the
           separating
           of
           mariage
           ,
           will
           appear
           out
           of
           
             Exod.
             34.
             16.
             
             Deut.
          
           7.
           3.
           6.
           compar'd
           with
           
             Ezra
          
           9.
           2.
           also
           chap.
           10.
           10
           ,
           11.
           
           Nehem.
           13.
           30.
           
           This
           was
           the
           ground
           of
           that
           doubt
           rais'd
           among
           the
           
             Corinthians
          
           by
           some
           of
           the
           Circumcision
           ;
           Whether
           an
           unbeleever
           wer
           not
           still
           to
           be
           counted
           an
           unclean
           thing
           ,
           so
           as
           that
           they
           ought
           to
           divorce
           from
           such
           a
           person
           .
           This
           doubt
           of
           theirs
           
             St.
             Paul
          
           removes
           
           by
           an
           Evangelicall
           reason
           ,
           having
           respect
           to
           that
           vision
           of
           St.
           
             Peter
             ,
          
           wherein
           the
           distinction
           of
           clean
           and
           unclean
           beeing
           abolisht
           ,
           all
           living
           creatures
           were
           sanctify'd
           to
           a
           pure
           and
           christian
           use
           ,
           and
           mankind
           especially
           ,
           now
           invited
           by
           a
           generall
           call
           to
           the
           covnant
           of
           grace
           .
           Therefore
           saith
           St.
           
             Paul
             ,
             The
             unbeleeving
             wife
             is
             sanctify'd
             by
             the
             husband
             ;
          
           that
           is
           ,
           made
           pure
           and
           lawfull
           to
           his
           use
           ;
           so
           that
           he
           need
           not
           put
           her
           away
           for
           fear
           lest
           her
           unbelief
           should
           defile
           him
           ;
           but
           that
           if
           he
           found
           her
           love
           stil
           towards
           him
           ,
           he
           might
           rather
           hope
           to
           win
           her
           .
           The
           second
           reason
           of
           that
           divorce
           was
           to
           avoid
           seducement
           ,
           as
           is
           prov'd
           by
           comparing
           those
           places
           of
           the
           Law
           ,
           to
           that
           which
           
             Ezra
          
           and
           
             Nehemiah
          
           did
           by
           divine
           warrant
           in
           compelling
           the
           
             Iews
          
           to
           forgoe
           their
           wives
           .
           And
           this
           reason
           is
           morall
           and
           perpetuall
           in
           the
           rule
           of
           Christian
           faith
           without
           evasion
           .
           Therefore
           saith
           the
           Apostle
           2
           
             Cor.
             6.
             
             Mis-yoke
             not
             together
             with
             Infidels
             ,
          
           which
           is
           interpreted
           of
           mariage
           in
           the
           first
           place
           .
           And
           although
           the
           former
           legall
           pollution
           be
           now
           don
           off
           ,
           yet
           there
           is
           a
           spirituall
           contagion
           in
           Idolatry
           as
           much
           to
           be
           shunn'd
           ;
           and
           though
           seducement
           were
           not
           to
           be
           fear'd
           ,
           yet
           where
           there
           is
           no
           hope
           of
           converting
           ,
           there
           alwayes
           ought
           to
           be
           a
           certain
           religious
           aversation
           and
           abhorring
           ,
           which
           can
           no
           way
           sort
           with
           mariage
           .
           Therefore
           saith
           
             St.
             Paul
             ,
             What
             fellowship
             hath
             righteousnesse
             with
             unrighteousnesse
             ?
             what
             communion
             hath
             light
             with
             darknesse
             ?
             what
             concord
             hath
             Christ
             with
             Beliall
             ?
             what
             part
             hath
             he
             that
             beleeveth
             with
             an
             Infidell
             ?
          
           And
           in
           the
           next
           verse
           but
           one
           ,
           he
           moralizes
           and
           makes
           us
           liable
           to
           that
           command
           of
           
             Isaiah
             Wherfore
             come
             out
             from
             among
             them
             ,
             and
             be
             ye
             separate
             saith
             the
             Lord
             ,
             touch
             not
             the
             unclean
             thing
             ,
             and
             I
             will
             receive
             ye
             .
          
           And
           this
           command
           thus
           Gospelliz'd
           to
           us
           ,
           hath
           the
           same
           force
           with
           that
           whereon
           
             Ezra
          
           grounded
           the
           pious
           necessitie
           of
           divorcing
           .
        
         
           Upon
           these
           principles
           I
           answer
           ,
           that
           a
           right
           beleever
           ought
           to
           divorce
           an
           idolatrous
           heretick
           unlesse
           upon
           better
           hopes
           :
           however
           that
           it
           is
           in
           the
           beleevers
           choice
           to
           divorce
           or
           not
           .
        
         
           The
           former
           part
           will
           be
           manifest
           thus
           ;
           first
           ,
           an
           apostate
           idolater
           whether
           husband
           or
           wife
           seducing
           was
           to
           die
           by
           the
           decree
           of
           God
           ,
           
             Deut.
          
           13.
           6.
           9.
           that
           mariage
           therefore
           God
           himself
           dis-joyns
           ;
           for
           others
           born
           idolaters
           the
           morall
           reason
           of
           their
           dangerous
           keeping
           and
           the
           incommunicable
           antagony
           that
           is
           between
           Christ
           and
           
             Belial
             ,
          
           will
           be
           sufficient
           to
           enforce
           the
           commandment
           of
           those
           two
           inspir'd
           reformers
           ,
           
             Ezra
          
           and
           
             Nehemiah
             ,
          
           to
           put
           an
           Idolater
           away
           as
           well
           under
           the
           Gospel
           .
        
         
         
           The
           latter
           part
           ,
           that
           although
           there
           be
           no
           seducement
           fear'd
           ,
           yet
           if
           there
           be
           no
           hope
           giv'n
           ,
           the
           divorce
           is
           lawfull
           ,
           will
           appear
           by
           this
           ,
           that
           idolatrous
           mariage
           is
           still
           hatefull
           to
           God
           ,
           therefore
           still
           it
           may
           be
           divorc't
           by
           the
           pattern
           of
           that
           warrant
           that
           
             Ezra
          
           had
           ;
           and
           by
           the
           same
           everlasting
           reasō
           :
           neither
           can
           any
           man
           give
           an
           account
           wherfore
           ,
           if
           those
           whom
           God
           joyns
           ,
           no
           man
           may
           separate
           ,
           it
           should
           not
           follow
           ,
           that
           ,
           whom
           he
           ioyns
           not
           ,
           but
           hates
           to
           joyn
           ,
           those
           man
           ought
           to
           separate
           :
           but
           saith
           the
           Lawyer
           ,
           that
           which
           ought
           not
           have
           been
           don
           ,
           once
           don
           availes
           .
           I
           answer
           ,
           this
           is
           but
           a
           crochet
           of
           the
           law
           ,
           but
           that
           brought
           against
           it
           ,
           is
           plain
           Scripture
           .
           As
           for
           what
           Christ
           spake
           concerning
           divorce
           ,
           t
           is
           confest
           by
           all
           knowing
           men
           ,
           he
           meant
           onely
           between
           them
           of
           the
           same
           faith
           .
           But
           what
           shall
           we
           say
           then
           to
           St.
           
             Paul
             ,
          
           who
           seems
           to
           bid
           us
           not
           divorce
           an
           Infidell
           willing
           to
           stay
           ?
           We
           may
           safely
           say
           thus
           ;
           that
           wrong
           collections
           have
           been
           hitherto
           made
           out
           of
           those
           words
           by
           modern
           Divines
           .
           His
           drift
           ,
           as
           was
           heard
           before
           ,
           is
           plain
           :
           not
           to
           command
           our
           stay
           in
           mariage
           with
           an
           Infidel
           ,
           that
           had
           been
           a
           flat
           renouncing
           of
           the
           religious
           and
           morall
           law
           ;
           but
           to
           inform
           the
           
             Corinthians
          
           that
           the
           body
           of
           an
           unbeleever
           was
           not
           defiling
           ,
           if
           his
           desire
           to
           live
           in
           Christian
           wedlock
           shewd
           any
           likelihood
           that
           his
           heart
           was
           opening
           to
           the
           faith
           :
           and
           therefore
           advices
           to
           forbear
           departure
           so
           long
           ,
           till
           nothing
           have
           bin
           neglected
           to
           set
           forward
           a
           conversion
           :
           this
           I
           say
           he
           advises
           ,
           and
           that
           with
           certain
           cautions
           ;
           not
           commands
           :
           If
           we
           can
           take
           up
           so
           much
           credit
           for
           him
           ,
           as
           to
           get
           him
           beleev'd
           upon
           his
           own
           word
           ;
           for
           what
           is
           this
           els
           but
           his
           counsell
           in
           a
           thing
           indifferent
           ,
           
             to
             the
             rest
             speak
             I
             ,
             not
             the
             Lord
             ;
          
           for
           though
           it
           be
           true
           that
           the
           Lord
           never
           spake
           it
           ,
           yet
           from
           St.
           
             Pauls
          
           mouth
           wee
           should
           have
           took
           it
           as
           a
           command
           ,
           had
           not
           himself
           forewarn'd
           us
           ,
           and
           disclaim'd
           ;
           which
           ,
           notwithstanding
           if
           we
           shall
           still
           avouch
           to
           be
           a
           command
           ,
           he
           palpably
           denying
           it
           ,
           this
           is
           not
           to
           expound
           St.
           
             Paul
             ,
          
           but
           to
           out
           face
           him
           .
           Neither
           doth
           it
           follow
           ,
           but
           that
           the
           Apostle
           may
           interpose
           his
           judgement
           in
           a
           case
           of
           Christian
           libertie
           without
           the
           guilt
           of
           adding
           to
           Gods
           word
           .
           How
           doe
           we
           know
           mariage
           or
           single
           life
           to
           be
           of
           choice
           ,
           but
           by
           such
           like
           words
           as
           these
           ,
           
             I
             speak
             this
             by
             permission
             ,
             not
             of
             commandment
             ,
             I
             have
             no
             command
             of
             the
             Lord
             ,
             yet
             I
             give
             my
             judgement
             .
          
           Why
           shall
           not
           the
           like
           words
           have
           leave
           to
           signifie
           a
           freedom
           in
           this
           our
           present
           question
           ,
           though
           
             Beza
          
           deny
           .
           Neither
           is
           the
           Scripture
           hereby
           lesse
           inspir'd
           because
           St.
           
             Paul
          
           confesses
           to
           have
           writt'n
           therein
           what
           he
           had
           not
           of
           command
           ;
           for
           we
           grant
           that
           the
           Spirit
           of
           God
           led
           him
           thus
           to
           expresse
           
           himself
           to
           christian
           prudence
           in
           a
           matter
           which
           God
           thought
           best
           to
           leave
           uncommanded
           .
           
             Beza
          
           therefore
           must
           be
           warily
           read
           when
           he
           taxes
           St.
           
             Austin
          
           of
           Blasphemy
           ,
           for
           holding
           that
           St.
           
             Paul
          
           spake
           heer
           as
           of
           a
           thing
           indifferent
           :
           but
           if
           it
           must
           be
           a
           command
           ,
           I
           shall
           yet
           the
           more
           evince
           it
           to
           be
           a
           command
           that
           we
           should
           heerin
           be
           left
           free
           :
           and
           that
           out
           of
           the
           Greek
           word
           us'd
           in
           the
           12.
           
             v.
          
           which
           instructs
           us
           plainly
           there
           must
           be
           a
           joynt
           assent
           and
           good
           liking
           on
           both
           sides
           ;
           he
           that
           will
           not
           deprave
           the
           Text
           ,
           must
           thus
           render
           it
           ;
           
             If
             a
             brother
             have
             an
             unbeleeving
             wife
             ,
             and
             she
             joyn
             in
             consent
             to
             dwell
             with
             him
          
           (
           which
           cannot
           utter
           lesse
           to
           us
           then
           a
           mutuall
           agreement
           )
           let
           him
           not
           put
           her
           away
           for
           the
           meer
           surmise
           of
           Judaicall
           uncleannes
           :
           and
           the
           reason
           follows
           ,
           for
           the
           body
           of
           an
           Infidell
           is
           not
           polluted
           ,
           neither
           to
           benevolence
           ,
           nor
           to
           procreation
           .
           Moreover
           ,
           this
           note
           of
           mutuall
           complacency
           forbids
           all
           offer
           of
           seducement
           ;
           which
           to
           a
           person
           of
           zeal
           cannot
           be
           attempted
           without
           great
           offence
           ,
           if
           therfore
           seducement
           be
           fear'd
           ,
           this
           place
           hinders
           not
           divorce
           .
           Another
           caution
           was
           put
           in
           this
           supposed
           command
           ,
           of
           not
           bringing
           the
           beleever
           into
           
             bondage
          
           heerby
           ,
           which
           doubtles
           might
           prove
           extreme
           ,
           if
           christian
           liberty
           and
           conscience
           were
           left
           to
           the
           humor
           of
           a
           pagan
           staying
           at
           pleasure
           to
           play
           with
           ,
           or
           to
           vexe
           and
           wound
           with
           a
           thousand
           scandals
           and
           burdens
           above
           strength
           to
           bear
           :
           if
           therefore
           the
           conceived
           hope
           of
           gaining
           a
           soul
           come
           to
           nothing
           ,
           then
           charity
           commands
           that
           the
           beleever
           be
           not
           wearied
           out
           with
           endles
           waiting
           under
           many
           grievances
           sore
           to
           his
           spirit
           ;
           but
           that
           respect
           be
           had
           rather
           to
           the
           present
           suffering
           of
           a
           true
           Christian
           ,
           then
           the
           uncertain
           winning
           of
           an
           obdur'd
           heretick
           ;
           for
           this
           also
           must
           appertain
           to
           the
           precept
           ,
           
             Let
             every
             man
             wherein
             he
             is
             call'd
             therein
             abide
             with
             God
             ,
             v.
          
           24.
           that
           is
           ,
           so
           walking
           in
           his
           inferior
           calling
           of
           mariage
           ,
           as
           not
           by
           dangerous
           subjection
           to
           that
           ordinance
           ,
           to
           hinder
           and
           disturb
           the
           higher
           calling
           of
           his
           christianitie
           .
           Last
           ,
           whether
           this
           be
           a
           command
           or
           an
           advice
           ,
           we
           must
           look
           that
           it
           be
           so
           understood
           as
           not
           to
           contradict
           the
           least
           point
           of
           morall
           religion
           that
           God
           hath
           formerly
           commanded
           ,
           otherwise
           what
           doe
           we
           ,
           but
           set
           the
           morall
           Law
           and
           the
           Gospel
           at
           civill
           war
           together
           :
           and
           who
           then
           shall
           be
           able
           to
           serve
           those
           two
           masters
           ?
        
         
           Now
           whether
           Idolatry
           or
           adultery
           be
           the
           greatest
           violation
           of
           mariage
           ,
           if
           any
           demand
           ,
           let
           him
           thus
           consider
           ,
           that
           among
           Christian
           Writers
           touching
           matrimony
           ,
           there
           be
           three
           chief
           ends
           therof
           agreed
           on
           ;
           Godly
           society
           ,
           next
           civill
           ,
           and
           thirdly
           ,
           that
           of
           the
           mariage-bed
           .
           
           Of
           these
           the
           first
           in
           name
           to
           be
           the
           highest
           and
           most
           excellent
           ,
           no
           baptiz'd
           man
           can
           deny
           ;
           nor
           that
           Idolatry
           smites
           directly
           against
           this
           prime
           end
           ,
           nor
           that
           such
           as
           the
           violated
           end
           is
           ,
           such
           is
           the
           violation
           :
           but
           he
           who
           affirms
           adultery
           to
           be
           the
           highest
           breach
           ,
           affirms
           the
           bed
           to
           be
           the
           highest
           of
           mariage
           ,
           which
           is
           in
           truth
           a
           grosse
           and
           borish
           opinion
           ,
           how
           common
           soever
           ;
           as
           farre
           from
           the
           countnance
           of
           Scripture
           ,
           as
           from
           the
           light
           of
           all
           clean
           philosophy
           ,
           or
           civill
           nature
           .
           And
           out
           of
           question
           the
           cherfull
           help
           that
           may
           be
           in
           mariage
           toward
           sanctity
           of
           life
           ,
           is
           the
           purest
           and
           so
           the
           noblest
           end
           of
           that
           contract
           :
           but
           if
           the
           particular
           of
           each
           person
           be
           consider'd
           ,
           then
           of
           those
           three
           ends
           which
           God
           appointed
           ,
           that
           to
           him
           is
           greatest
           which
           is
           most
           necessary
           :
           and
           mariage
           is
           then
           most
           brok'n
           to
           him
           ,
           when
           he
           utterly
           wants
           the
           fruition
           of
           that
           which
           he
           most
           sought
           therin
           ,
           whether
           it
           were
           religious
           ,
           civill
           ,
           or
           corporali
           society
           .
           Of
           which
           wants
           to
           do
           him
           right
           by
           divorce
           only
           for
           the
           last
           and
           meanest
           ,
           is
           a
           pervers
           injury
           ,
           and
           the
           pretended
           reason
           of
           it
           as
           frigid
           as
           frigidity
           it self
           ,
           which
           the
           
             Code
          
           and
           canon
           are
           only
           ser
           sible
           of
           .
           Thus
           much
           of
           this
           controversie
           .
           I
           now
           return
           to
           the
           former
           argument
           .
           And
           having
           shewn
           ,
           that
           disproportion
           ,
           contrariety
           ,
           or
           numnesse
           of
           minde
           may
           justly
           be
           divorc't
           ,
           by
           proving
           already
           that
           the
           prohibition
           therof
           opposes
           the
           expresse
           end
           of
           Gods
           institution
           ,
           suffers
           not
           mariage
           to
           satisfie
           that
           intellectuall
           and
           innocent
           desire
           which
           God
           himself
           kindl'd
           in
           man
           to
           be
           the
           bond
           of
           wedlock
           ,
           but
           only
           to
           remedy
           a
           sublunary
           and
           bestial
           burning
           ,
           which
           frugal
           diet
           without
           mariage
           would
           easily
           chast'n
           .
           Next
           that
           it
           drives
           many
           to
           transgresse
           the
           conjugall
           bed
           ,
           while
           the
           soule
           wanders
           after
           that
           satisfaction
           which
           it
           had
           hope
           to
           find
           at
           home
           ,
           but
           hath
           mis't
           .
           Or
           els
           it
           sits
           repining
           even
           to
           Atheism
           ;
           finding
           it self
           hardly
           dealt
           with
           ,
           but
           misdeeming
           the
           cause
           to
           be
           in
           Gods
           Law
           ,
           which
           is
           in
           mans
           unrighteous
           ignorance
           .
           I
           have
           shew'd
           also
           how
           it
           unties
           the
           inward
           knot
           of
           mariage
           ,
           which
           is
           peace
           &
           love
           (
           if
           that
           can
           be
           unti'd
           which
           was
           never
           knit
           )
           while
           it
           aimes
           to
           keep
           fast
           the
           outward
           formalitie
           ;
           how
           it
           lets
           perish
           the
           Christian
           man
           ,
           to
           compell
           impossibly
           the
           maried
           man
           .
        
         
           The
           sixt
           place
           declares
           this
           prohibition
           to
           be
           as
           respectles
           of
           human
           nature
           ,
           and
           therfore
           is
           not
           of
           God
           .
           He
           teaches
           that
           an
           unlawfull
           mariage
           may
           be
           lawfully
           divorc't
           .
           And
           that
           those
           who
           having
           throughly
           discern'd
           each
           others
           disposition
           which
           ofttimes
           cannot
           be
           till
           after
           matrimony
           ,
           shall
           then
           finde
           a
           powerfull
           reluctance
           
           and
           recoile
           of
           nature
           on
           either
           side
           blasting
           all
           the
           content
           of
           their
           mutuall
           society
           ,
           that
           such
           persons
           are
           not
           lawfully
           maried
           (
           to
           use
           the
           Apostles
           words
           )
           
             Say
             I
             these
             things
             as
             a
             man
             ,
             or
             saith
             not
             the
             Law
             also
             the
             same
             ?
             for
             it
             is
             writt'n
             ,
          
           Deut.
           22.
           
           
             Thou
             shalt
             not
             sowe
             thy
             vineyard
             with
             divers
             seeds
             ,
             lest
             thou
             defile
             both
             .
             Thou
             shalt
             not
             plow
             with
             an
             Oxe
             and
             an
             Asse
             together
             ,
          
           and
           the
           like
           .
           I
           follow
           the
           pattern
           of
           St.
           
             Pauls
          
           reasoning
           ;
           
             Doth
             God
             care
             for
             Asses
             and
             Oxen
             ,
          
           how
           ill
           they
           yoke
           together
           ,
           
             or
             is
             it
             not
             said
             altogether
             for
             our
             sakes
             ?
             for
             our
             sakes
             no
             doubt
             this
             is
             writt'n
             .
          
           Yea
           the
           Apostle
           himself
           in
           the
           forecited
           2
           
             Cor.
          
           6.
           14.
           alludes
           from
           that
           place
           of
           
             Deut.
          
           to
           forbid
           mis-yoking
           mariage
           ;
           as
           by
           the
           Greek
           word
           is
           evident
           ,
           though
           he
           instance
           but
           in
           one
           example
           of
           mis-matching
           with
           an
           Infidell
           :
           yet
           next
           to
           that
           ,
           what
           can
           be
           a
           souler
           incongruity
           ,
           a
           greater
           violence
           to
           the
           reverend
           secret
           of
           nature
           ,
           then
           to
           force
           a
           mixture
           of
           minds
           that
           cannot
           unite
           ,
           &
           to
           sowe
           the
           furrow
           of
           mans
           nativity
           with
           seed
           of
           two
           incoherent
           and
           uncombining
           dispositions
           .
           Surely
           if
           any
           noysomnes
           of
           body
           soon
           destroys
           the
           sympathy
           of
           mind
           to
           that
           work
           ,
           much
           more
           will
           the
           antipathy
           of
           minde
           infuse
           it self
           into
           all
           the
           faculties
           and
           acts
           of
           the
           body
           ,
           to
           render
           them
           invalid
           ,
           unkindly
           ,
           and
           even
           unholy
           against
           the
           fundamentall
           law
           book
           of
           nature
           ;
           which
           
             Moses
          
           never
           thwarts
           ,
           but
           reverences
           :
           therfore
           he
           commands
           us
           to
           force
           nothing
           against
           sympathy
           or
           naturall
           order
           ,
           no
           not
           upon
           the
           most
           abject
           creatures
           ;
           to
           shew
           that
           such
           an
           indignity
           cannot
           be
           offer'd
           to
           man
           without
           an
           impious
           crime
           .
           And
           when
           he
           forbids
           all
           unmatchable
           and
           unmingling
           natures
           to
           consort
           ,
           doubtles
           by
           all
           due
           consequence
           ,
           if
           they
           chance
           through
           misadventure
           to
           be
           miscoupl'd
           ,
           he
           bids
           them
           part
           asunder
           ,
           as
           persons
           whom
           God
           never
           joyn'd
           .
        
         
           Seventhly
           ,
           The
           Canon
           Law
           and
           Divines
           consent
           ,
           that
           if
           either
           party
           be
           found
           contriving
           against
           the
           others
           life
           ,
           they
           may
           be
           sever'd
           by
           divorce
           ;
           for
           a
           sin
           against
           the
           life
           of
           mariage
           is
           greater
           then
           a
           sin
           against
           the
           bed
           :
           the
           one
           destroys
           ,
           the
           other
           but
           defiles
           :
           The
           same
           may
           be
           said
           touching
           those
           persons
           who
           beeing
           of
           a
           pensive
           nature
           and
           cours
           of
           life
           ,
           have
           summ'd
           up
           all
           their
           solace
           in
           that
           free
           and
           lightsom
           conversation
           which
           God
           &
           man
           intends
           in
           mariage
           :
           wherof
           when
           they
           see
           themselves
           depriv'd
           by
           meeting
           an
           unsociable
           consort
           ,
           they
           ofttimes
           resent
           one
           anothers
           mistake
           so
           deeply
           ,
           that
           long
           it
           is
           not
           ere
           grief
           end
           one
           of
           them
           .
           When
           therfore
           this
           danger
           is
           foreseen
           that
           the
           life
           is
           in
           perill
           by
           living
           together
           ,
           what
           matter
           is
           it
           whether
           helples
           greef
           ,
           or
           wilfull
           practice
           be
           the
           cause
           ?
           
           This
           is
           certain
           that
           the
           preservation
           of
           life
           is
           more
           worth
           then
           the
           compulsory
           keeping
           of
           mariage
           ;
           and
           it
           is
           no
           lesse
           then
           cruelty
           to
           force
           a
           man
           to
           remain
           in
           that
           state
           as
           the
           solace
           of
           his
           life
           ,
           which
           he
           and
           his
           friends
           know
           will
           be
           either
           the
           undoing
           or
           the
           disheartning
           of
           his
           life
           .
           And
           what
           is
           life
           without
           the
           vigor
           and
           spiritfull
           exercise
           of
           life
           ?
           how
           can
           it
           be
           usefull
           either
           to
           private
           or
           publick
           employment
           ?
           shall
           it
           be
           therfore
           quite
           dejected
           ,
           though
           never
           so
           valuable
           ,
           and
           left
           to
           moulder
           away
           in
           heavines
           for
           the
           superstitious
           and
           impossible
           performance
           of
           an
           ill
           driv'n
           bargain
           ?
           nothing
           more
           inviolable
           then
           vows
           made
           to
           God
           ,
           yet
           we
           read
           in
           
             Numbers
             ,
          
           that
           if
           a
           wife
           had
           made
           such
           a
           vow
           ,
           the
           meer
           will
           and
           authority
           of
           her
           husband
           might
           break
           it
           ;
           how
           much
           more
           may
           he
           break
           the
           error
           of
           his
           own
           bonds
           with
           an
           unfit
           and
           mistak'n
           wife
           ,
           to
           the
           saving
           of
           his
           welfare
           ,
           his
           life
           ,
           yea
           his
           faith
           and
           vertue
           from
           the
           hazard
           of
           over-strong
           temptations
           ;
           for
           if
           man
           be
           Lord
           of
           the
           Sabbath
           ,
           to
           the
           curing
           of
           a
           Fevor
           ,
           can
           he
           be
           lesse
           then
           Lord
           of
           mariage
           in
           such
           important
           causes
           as
           these
           ?
        
         
           Eighthly
           ,
           It
           is
           most
           sure
           that
           some
           ev'n
           of
           those
           who
           are
           not
           plainly
           defective
           in
           body
           ,
           are
           yet
           destitute
           of
           all
           other
           mariagable
           gifts
           ;
           and
           consequently
           have
           not
           the
           calling
           to
           marry
           ;
           unlesse
           nothing
           be
           requisite
           therto
           but
           a
           meer
           instrumentall
           body
           ;
           which
           to
           affirm
           ,
           is
           to
           that
           unanimous
           Covnant
           a
           reproach
           :
           yet
           it
           is
           as
           sure
           that
           many
           such
           not
           of
           their
           own
           desire
           ,
           but
           by
           perswasiō
           of
           friends
           ,
           or
           not
           knowing
           themselves
           do
           often
           enter
           into
           wedlock
           ;
           where
           finding
           the
           difference
           at
           length
           between
           the
           duties
           of
           a
           maried
           life
           ,
           and
           the
           gifts
           of
           a
           single
           life
           ;
           what
           unfitnes
           of
           mind
           ,
           what
           wearisomnes
           ,
           what
           scruples
           and
           doubts
           to
           an
           incredible
           offence
           and
           displeasure
           are
           like
           to
           follow
           between
           ,
           may
           be
           soon
           imagin'd
           :
           whom
           thus
           to
           shut
           up
           and
           immure
           in
           an
           unequall
           and
           mischosen
           match
           ,
           is
           not
           a
           cours
           that
           christian
           wisdome
           and
           tendernes
           ought
           to
           use
           .
           As
           for
           the
           custom
           that
           some
           parents
           and
           guardians
           have
           of
           forcing
           mariages
           ,
           it
           will
           be
           better
           to
           say
           nothing
           of
           such
           a
           savage
           inhumanity
           ,
           but
           only
           this
           ,
           that
           the
           Law
           which
           gives
           not
           all
           freedome
           of
           divorce
           to
           any
           creature
           endu'd
           with
           reason
           so
           assasinated
           ,
           is
           next
           in
           crueltie
           .
        
         
           Ninthly
           ,
           I
           suppose
           it
           will
           be
           allow'd
           us
           that
           mariage
           is
           a
           human
           society
           ,
           and
           that
           all
           human
           society
           must
           proceed
           from
           the
           mind
           rather
           then
           the
           body
           ,
           els
           it
           would
           be
           but
           a
           kind
           of
           animal
           or
           beastish
           meeting
           ;
           if
           the
           mind
           therfore
           cannot
           have
           that
           due
           company
           by
           
           mariage
           ,
           that
           it
           may
           reasonably
           and
           humanly
           desire
           ,
           that
           mariage
           can
           be
           no
           human
           society
           ,
           but
           a
           certain
           formalitie
           ,
           or
           gilding
           over
           of
           little
           better
           then
           a
           brutish
           congresse
           ,
           and
           so
           in
           very
           wisdome
           and
           purenes
           to
           be
           dissolv'd
           .
        
         
           But
           mariage
           is
           more
           then
           human
           ,
           
             the
             covnant
             of
             God
             ,
          
           Pro.
           2.
           17.
           therfore
           man
           cannot
           dissolve
           it
           .
           I
           answer
           ,
           if
           it
           be
           more
           then
           human
           so
           much
           the
           more
           it
           argues
           the
           chief
           society
           therof
           to
           be
           in
           the
           soul
           rather
           then
           in
           the
           body
           ,
           and
           the
           greatest
           breach
           therof
           to
           be
           unfitnes
           of
           mind
           rather
           then
           defect
           of
           body
           ;
           for
           the
           body
           can
           have
           left
           affinity
           in
           a
           covnant
           more
           then
           human
           ,
           so
           that
           the
           reason
           of
           dissolving
           holds
           good
           the
           rather
           .
           Again
           ,
           I
           answer
           ,
           that
           the
           Sabbath
           is
           a
           higher
           institution
           ,
           a
           command
           of
           the
           first
           Table
           ,
           for
           the
           breach
           wherof
           God
           hath
           far
           more
           and
           oftner
           testify'd
           his
           anger
           then
           for
           divorces
           ,
           which
           from
           
             Moses
          
           till
           after
           the
           captivity
           he
           never
           took
           displeasure
           at
           ,
           nor
           then
           neither
           ,
           if
           we
           mark
           the
           Text
           ,
           and
           yet
           as
           oft
           as
           the
           good
           of
           man
           is
           cōcern'd
           ,
           he
           not
           only
           permits
           ,
           but
           commands
           to
           break
           the
           Sabbath
           ▪
           What
           covnant
           more
           contracted
           with
           God
           ,
           &
           lesse
           in
           mans
           power
           then
           the
           vow
           which
           hath
           once
           past
           his
           lips
           ?
           yet
           if
           it
           be
           found
           rash
           ,
           if
           offensive
           ,
           if
           unfruitfull
           either
           to
           Gods
           glory
           or
           the
           good
           of
           man
           ,
           our
           doctrin
           forces
           not
           error
           and
           unwillingnes
           irksomly
           to
           keep
           it
           ,
           but
           counsels
           wisdom
           and
           better
           thoughts
           boldly
           to
           break
           it
           ;
           therfore
           to
           injoyn
           the
           indissoluble
           keeping
           of
           a
           mariage
           found
           unfit
           against
           the
           good
           of
           man
           both
           soul
           and
           body
           ,
           as
           hath
           been
           evidenc't
           ,
           is
           to
           make
           an
           Idol
           ,
           of
           mariage
           ,
           to
           advance
           it
           above
           the
           worship
           of
           God
           and
           the
           good
           of
           man
           ,
           to
           make
           it
           a
           transcendent
           command
           ,
           above
           both
           the
           second
           and
           the
           first
           Table
           ,
           which
           is
           a
           most
           prodigious
           doctrine
           .
        
         
           Next
           ,
           Wheras
           they
           cite
           out
           of
           the
           
             Proverbs
             ,
          
           that
           it
           is
           
             the
             covnant
             of
             God
             ,
          
           and
           therfore
           more
           then
           human
           ,
           that
           consequence
           is
           manifestly
           false
           ;
           for
           so
           the
           covnant
           which
           
             Zedeckiah
          
           made
           with
           the
           infidell
           King
           of
           
             Babel
          
           is
           call'd
           
             the
             covnant
             of
             God
             ,
          
           Ezech.
           17.
           19.
           which
           would
           be
           strange
           to
           hear
           counted
           more
           then
           a
           human
           covnant
           .
           So
           every
           covnant
           between
           man
           and
           man
           ,
           bound
           by
           oath
           ,
           may
           be
           call'd
           the
           covnant
           of
           God
           ,
           because
           God
           therin
           is
           attested
           .
           So
           of
           mariage
           he
           is
           the
           author
           and
           the
           witnes
           ;
           yet
           hence
           will
           not
           follow
           any
           divine
           astriction
           more
           then
           what
           is
           subordinate
           to
           the
           glory
           of
           God
           and
           the
           main
           good
           of
           either
           party
           ;
           for
           as
           the
           glory
           of
           God
           &
           their
           esteemed
           fitnes
           one
           for
           the
           other
           ,
           was
           the
           motive
           which
           led
           them
           both
           at
           first
           to
           think
           without
           other
           revelation
           that
           God
           had
           joyn'd
           
           them
           together
           :
           So
           when
           it
           shall
           be
           found
           by
           their
           apparent
           unfitnes
           ,
           that
           their
           continuing
           to
           be
           man
           and
           wife
           is
           against
           the
           glory
           of
           God
           and
           their
           mutuall
           happines
           ,
           it
           may
           assure
           them
           that
           God
           never
           joyn'd
           them
           ;
           who
           hath
           revel'd
           his
           gratious
           will
           not
           to
           set
           the
           ordinance
           above
           the
           man
           for
           whom
           it
           was
           ordain'd
           :
           not
           to
           canonize
           mariage
           either
           as
           a
           tyrannesse
           or
           a
           goddesse
           over
           the
           enfranchiz'd
           life
           and
           soul
           of
           man
           ;
           for
           wherin
           can
           God
           delight
           ,
           wherin
           be
           worshipt
           ,
           wherin
           be
           glorify'd
           by
           the
           forcible
           continuing
           of
           an
           improper
           and
           ill-yoking
           couple
           ;
           He
           that
           lov'd
           not
           to
           see
           the
           disparity
           of
           severall
           cattell
           at
           the
           plow
           ,
           cannot
           be
           pleas'd
           with
           any
           vast
           unmeetnes
           in
           mariage
           .
           Where
           can
           be
           the
           peace
           and
           love
           which
           must
           invite
           God
           to
           such
           a
           house
           ,
           may
           it
           not
           be
           fear'd
           that
           the
           not
           divorcing
           of
           such
           a
           helples
           disagreement
           ,
           will
           be
           the
           divorcing
           of
           God
           finally
           from
           such
           a
           place
           ?
           But
           it
           is
           a
           triall
           of
           our
           patience
           they
           say
           :
           I
           grant
           it
           :
           but
           which
           of
           
             Iobs
          
           afflictions
           were
           sent
           him
           with
           that
           law
           ,
           that
           he
           might
           not
           use
           means
           to
           remove
           any
           of
           them
           if
           he
           could
           .
           And
           what
           if
           it
           subvert
           our
           patience
           and
           our
           faith
           too
           ?
           Who
           shall
           answer
           for
           the
           perishing
           of
           all
           those
           souls
           perishing
           by
           stubborn
           expositions
           of
           particular
           and
           inferior
           precepts
           ,
           against
           the
           general
           and
           supreme
           rule
           of
           charitie
           ?
           They
           dare
           not
           affirm
           that
           mariage
           is
           either
           a
           Sacrament
           ,
           or
           a
           mystery
           ,
           though
           all
           those
           sacred
           things
           give
           place
           to
           man
           ,
           and
           yet
           they
           invest
           it
           with
           such
           an
           awfull
           sanctity
           ,
           and
           give
           it
           such
           adamantine
           chains
           to
           bind
           with
           ,
           as
           if
           it
           were
           to
           be
           worshipt
           like
           some
           
             Indian
          
           deity
           ,
           when
           it
           can
           conferre
           no
           blessing
           upon
           us
           ,
           but
           works
           more
           and
           more
           to
           our
           misery
           .
           To
           such
           teachers
           the
           saying
           of
           St.
           
             Peter
          
           at
           the
           Councell
           of
           
             Ierusalem
          
           will
           do
           well
           to
           be
           apply'd
           :
           
             Why
             tempt
             ye
             God
             to
             put
             a
             yoke
             upon
             the
             necks
          
           of
           Christian
           men
           ,
           which
           neither
           the
           
             Iews
             ,
          
           Gods
           ancient
           people
           ,
           
             nor
             we
             are
             able
             to
             bear
             :
          
           and
           nothing
           but
           unwary
           expounding
           hath
           brought
           upon
           us
           .
           To
           these
           considerations
           this
           also
           may
           be
           added
           as
           no
           improbable
           conjecture
           ;
           seeing
           that
           sort
           of
           men
           who
           follow
           
             Anabaptism
             ,
             Famelism
             ;
             Antinomianism
             ,
          
           and
           other
           
             fanatick
          
           dreams
           ,
           be
           such
           most
           commonly
           as
           are
           by
           nature
           addicted
           to
           a
           zeal
           of
           Religion
           ,
           of
           life
           also
           not
           debausht
           ,
           and
           that
           their
           opinions
           having
           full
           swinge
           ,
           do
           end
           in
           satisfaction
           of
           the
           flesh
           ,
           it
           may
           come
           with
           reason
           into
           the
           thoughts
           of
           a
           wise
           man
           ,
           whether
           all
           this
           proceed
           not
           partly
           ,
           if
           not
           cheefly
           ,
           from
           the
           restraint
           of
           some
           lawfull
           liberty
           ,
           which
           ought
           to
           be
           giv'n
           men
           ,
           and
           is
           deny'd
           them
           .
           As
           by
           Physick
           we
           learn
           in
           menstruous
           bodies
           ,
           where
           natures
           current
           hath
           been
           stopt
           ,
           that
           the
           suffocation
           
           and
           upward
           forcing
           of
           some
           lower
           part
           ,
           affects
           the
           head
           and
           inward
           sense
           with
           dotage
           and
           idle
           fancies
           .
           And
           on
           the
           other
           hand
           ,
           whether
           the
           rest
           of
           vulgar
           men
           not
           so
           religiously
           professing
           ,
           doe
           not
           give
           themselves
           much
           the
           more
           to
           whordom
           and
           adulteries
           ;
           loving
           the
           corrupt
           and
           venial
           discipline
           of
           clergy
           Courts
           ,
           but
           hating
           to
           hear
           of
           perfect
           reformation
           :
           when
           as
           they
           foresee
           that
           then
           fornication
           shall
           be
           austerely
           censut'd
           ,
           adultery
           punisht
           ,
           and
           mariage
           the
           appointed
           refuge
           of
           nature
           ,
           though
           it
           hap
           to
           be
           never
           so
           incongruous
           &
           displeasing
           ,
           must
           yet
           of
           force
           be
           worn
           out
           ,
           when
           it
           can
           be
           to
           no
           other
           purpose
           but
           of
           strife
           and
           hatred
           ,
           a
           thing
           odious
           to
           God
           .
           This
           may
           be
           worth
           the
           study
           of
           skilful
           men
           in
           
             Theology
             ,
          
           &
           the
           reason
           of
           things
           :
           and
           lastly
           to
           examin
           whether
           some
           undue
           and
           ill
           grounded
           strictnes
           upon
           the
           blameles
           nature
           of
           man
           be
           not
           the
           cause
           in
           those
           places
           where
           already
           reformation
           is
           ,
           that
           the
           discipline
           of
           the
           Church
           so
           often
           and
           so
           unavoidably
           brok'n
           ,
           is
           brought
           into
           contempt
           and
           derision
           .
           And
           if
           it
           be
           thus
           ,
           let
           those
           who
           are
           still
           bent
           to
           hold
           this
           obstinate
           
             literality
             ,
          
           so
           prepare
           themselves
           as
           to
           share
           in
           the
           account
           for
           all
           these
           transgressions
           ;
           when
           it
           shall
           be
           demanded
           at
           the
           last
           day
           by
           one
           who
           will
           scanne
           and
           sift
           things
           with
           more
           then
           a
           literal
           wisdom
           of
           enquiry
           ;
           for
           if
           these
           reasons
           be
           duely
           ponder'd
           ,
           and
           that
           the
           Gospel
           is
           more
           jealous
           of
           laying
           on
           excessive
           burdens
           then
           ever
           the
           Law
           was
           ,
           lest
           the
           soul
           of
           a
           Christian
           which
           is
           inestimable
           ,
           should
           be
           over-tempted
           and
           cast
           away
           ,
           considering
           also
           that
           many
           properties
           of
           nature
           ,
           which
           the
           power
           of
           regeneration
           it self
           never
           alters
           ,
           may
           cause
           dislike
           of
           conversing
           even
           between
           the
           most
           sanctify'd
           ,
           which
           continually
           grating
           in
           harsh
           tune
           together
           may
           breed
           some
           jarre
           and
           discord
           ,
           and
           that
           end
           in
           rancor
           and
           strife
           ,
           a
           thing
           so
           opposite
           both
           to
           mariage
           and
           to
           Christianitie
           ,
           it
           would
           perhaps
           be
           lesse
           scandal
           to
           divorce
           a
           natural
           disparity
           ,
           then
           to
           link
           violently
           together
           an
           unchristian
           dissention
           ,
           committing
           two
           ensnared
           souls
           inevitably
           to
           kindle
           one
           another
           ,
           not
           with
           the
           fire
           of
           love
           ,
           but
           with
           a
           hatred
           
             inconcileable
             ,
          
           who
           were
           they
           disseverd
           would
           be
           straight
           friends
           in
           any
           other
           relation
           .
           But
           if
           an
           
             alphabetical
          
           servility
           must
           be
           still
           urg'd
           ,
           it
           may
           so
           fall
           out
           ,
           that
           the
           true
           Church
           may
           unwittingly
           use
           as
           much
           cruelty
           in
           forbidding
           to
           divorce
           ,
           as
           the
           Church
           of
           Antichrist
           doth
           wilfully
           in
           forbidding
           to
           marry
           .
        
         
           But
           what
           are
           all
           these
           reasonings
           worth
           ,
           will
           some
           reply
           ,
           when
           as
           the
           words
           of
           Christ
           are
           plainly
           against
           all
           divorce
           ,
           except
           in
           case
           of
           fornication
           ;
           let
           such
           remember
           as
           a
           thing
           not
           to
           be
           deny'd
           ,
           that
           all
           
           places
           of
           Scripture
           wherin
           just
           reason
           of
           doubt
           arises
           from
           the
           letter
           ,
           are
           to
           be
           expounded
           by
           considering
           upon
           what
           occasion
           every
           thing
           is
           set
           down
           :
           and
           by
           comparing
           other
           Texts
           .
           The
           occasion
           which
           induc't
           our
           Saviour
           to
           speak
           of
           divorce
           ,
           was
           either
           to
           convince
           the
           extravagance
           of
           the
           Pharises
           in
           that
           point
           ,
           or
           to
           give
           a
           sharp
           and
           vehement
           answer
           to
           a
           tempting
           question
           .
           And
           in
           such
           cases
           that
           we
           are
           not
           to
           repose
           all
           upon
           the
           literall
           terms
           of
           so
           many
           words
           ,
           many
           instances
           will
           teach
           us
           :
           Wherin
           we
           may
           plainly
           discover
           how
           Christ
           meant
           not
           to
           be
           tak'n
           word
           for
           word
           ,
           but
           like
           a
           wise
           Physician
           ,
           administring
           one
           excesse
           against
           another
           to
           reduce
           us
           to
           a
           perfect
           mean
           :
           Where
           the
           Pharises
           were
           strict
           ,
           there
           Christ
           seems
           remisse
           ;
           where
           they
           were
           too
           remisse
           ,
           he
           saw
           it
           needfull
           to
           seem
           most
           severe
           :
           in
           one
           place
           he
           censures
           an
           unchast
           look
           to
           be
           adultery
           already
           committed
           :
           another
           time
           he
           passes
           over
           actuall
           adultery
           with
           lesse
           reproof
           then
           for
           an
           unchast
           look
           ;
           not
           so
           heavily
           condemning
           secret
           weaknes
           ,
           as
           open
           malice
           :
           So
           heer
           he
           may
           be
           justly
           thought
           to
           have
           giv'n
           this
           rigid
           sentence
           against
           divorce
           ,
           not
           to
           cut
           off
           all
           remedy
           from
           a
           good
           man
           who
           finds
           himself
           cōsuming
           away
           in
           a
           disconsolate
           and
           uninjoy'd
           matrimony
           ,
           but
           to
           lay
           a
           brid●e
           upon
           the
           bold
           abuses
           of
           those
           over-weening
           Rabbies
           ;
           which
           he
           could
           not
           more
           effectually
           doe
           ,
           then
           by
           a
           countersway
           of
           restraint
           ,
           curbing
           their
           wild
           exorbitance
           almost
           into
           the
           other
           extreme
           ;
           as
           when
           we
           bow
           things
           the
           contrary
           way
           ,
           to
           make
           them
           come
           to
           thir
           naturall
           straitnes
           .
           And
           that
           this
           was
           the
           only
           intention
           of
           Christ
           is
           most
           evident
           ;
           if
           we
           attend
           but
           to
           his
           own
           words
           and
           protestation
           made
           in
           the
           same
           Sermon
           not
           many
           verses
           before
           he
           treats
           of
           divorcing
           ,
           that
           he
           came
           not
           to
           abrogate
           from
           the
           Law
           
             one
             jot
             or
             tittle
             ,
          
           and
           denounces
           against
           them
           that
           shall
           so
           teach
           .
           So
           that
           the
           question
           of
           divorce
           following
           upon
           this
           his
           open
           profession
           ,
           must
           needs
           confirm
           us
           ,
           that
           what
           ever
           els
           in
           the
           politicall
           Law
           of
           more
           speciall
           relation
           to
           the
           
             Iews
             ,
          
           might
           cease
           to
           us
           ,
           yet
           that
           of
           those
           precepts
           concerning
           divorce
           ,
           not
           one
           of
           them
           was
           repeal'd
           by
           the
           doctrine
           of
           Christ
           ;
           for
           if
           these
           our
           Saviours
           words
           inveigh
           against
           all
           divorce
           ,
           and
           condemn
           it
           as
           adultery
           ,
           except
           it
           be
           for
           adultery
           ,
           and
           be
           not
           rather
           understood
           against
           the
           abuse
           of
           those
           divorces
           permitted
           in
           the
           Law
           ,
           then
           is
           that
           Law
           of
           
             Moses
             ,
          
           Deut.
           24.
           1.
           not
           only
           repeal'd
           &
           wholly
           anull'd
           against
           the
           promise
           of
           Christ
           &
           his
           known
           prfession
           ,
           not
           to
           meddle
           in
           matters
           judicial
           ,
           but
           that
           which
           is
           more
           strange
           ,
           the
           very
           substance
           and
           purpose
           of
           that
           Law
           is
           contradicted
           
           and
           convinc't
           both
           of
           injustice
           &
           impurity
           ,
           as
           having
           authoriz'd
           &
           maintain'd
           legall
           adultery
           by
           statute
           .
           
             Moses
          
           also
           cannot
           scape
           to
           be
           guilty
           of
           unequall
           and
           unwise
           decrees
           ,
           punishing
           one
           act
           of
           secret
           adultery
           by
           death
           ,
           and
           permitting
           a
           whole
           life
           of
           open
           adultery
           by
           Law
           .
           And
           albeit
           Lawyers
           write
           that
           some
           politicall
           Edicts
           ,
           though
           not
           approv'd
           ,
           are
           yet
           allow'd
           to
           the
           scum
           of
           the
           people
           and
           the
           necessitie
           of
           the
           times
           ;
           these
           excuses
           have
           but
           a
           weak
           pulse
           :
           for
           first
           we
           read
           ,
           not
           that
           the
           scoundrel
           people
           ,
           but
           the
           choisest
           ,
           the
           wisest
           ,
           the
           holiest
           of
           that
           nation
           have
           frequently
           us'd
           these
           laws
           ,
           or
           such
           as
           these
           .
           Secondly
           ,
           Be
           it
           yeelded
           that
           in
           matters
           not
           very
           bad
           or
           impure
           ,
           a
           human
           law-giver
           may
           slacken
           somthing
           of
           that
           which
           is
           exactly
           good
           ,
           to
           the
           disposition
           of
           the
           people
           and
           the
           times
           :
           but
           if
           the
           perfect
           ,
           the
           pure
           ,
           the
           righteous
           law
           of
           God
           ,
           for
           so
           are
           all
           his
           statutes
           and
           his
           judgements
           ,
           be
           found
           to
           have
           allow'd
           smoothly
           without
           any
           certain
           reprehension
           ,
           that
           which
           Christ
           afterward
           declares
           to
           be
           adultery
           ,
           how
           can
           wee
           free
           this
           Law
           from
           the
           horrible
           endightment
           of
           beeing
           both
           impure
           ,
           unjust
           ,
           and
           fallacious
           .
           Neither
           will
           it
           serv
           to
           say
           this
           was
           permitted
           for
           the
           hardnes
           of
           thir
           hearts
           ,
           in
           that
           sense
           ,
           as
           it
           is
           usually
           explain'd
           ,
           for
           the
           Law
           were
           then
           but
           a
           corrupt
           and
           erroneous
           School-master
           ,
           teaching
           us
           to
           dash
           against
           a
           vital
           maxim
           of
           religion
           ,
           by
           dooing
           foul
           evil
           in
           hope
           of
           some
           uncertain
           good
           .
           Wee
           cannot
           therfore
           with
           safety
           thus
           confine
           the
           free
           simplicity
           of
           our
           Saviours
           meaning
           to
           that
           which
           meerly
           amounts
           from
           so
           many
           letters
           ;
           whenas
           it
           can
           consist
           neither
           with
           his
           former
           ,
           and
           cautionary
           words
           ,
           nor
           with
           the
           scope
           of
           charity
           ,
           commanding
           by
           his
           expresse
           commission
           in
           a
           higher
           strain
           .
           But
           all
           rather
           of
           necessity
           must
           be
           understood
           as
           only
           against
           the
           abuse
           of
           that
           wise
           and
           ingenuous
           liberty
           which
           
             Moses
          
           gave
           ,
           and
           to
           terrify
           a
           roaving
           conscience
           from
           sinning
           under
           that
           pretext
           .
        
         
           Others
           think
           to
           evade
           the
           matter
           ,
           by
           not
           granting
           any
           Law
           of
           divorce
           ,
           but
           only
           a
           dispensation
           ;
           which
           is
           contrary
           to
           the
           words
           of
           Christ
           ,
           who
           himself
           calls
           it
           a
           Law
           
             Mark
             .
          
           10.
           5.
           
           But
           I
           answer
           ,
           admitting
           it
           to
           be
           a
           dispensation
           ,
           yet
           this
           is
           a
           certain
           rule
           ,
           that
           so
           long
           as
           the
           cause
           remains
           ,
           the
           dispensation
           ought
           :
           Let
           it
           be
           shewn
           therfore
           either
           in
           the
           nature
           of
           the
           Gospel
           ,
           or
           of
           man
           ,
           why
           this
           dispensation
           should
           be
           made
           void
           .
           The
           Gospel
           indeed
           exhorts
           to
           highest
           perfection
           ,
           but
           bears
           with
           weakest
           infirmity
           more
           then
           the
           Law
           .
           The
           nature
           of
           man
           is
           as
           weak
           ,
           and
           yet
           as
           hard
           :
           and
           that
           weaknes
           and
           hardnes
           as
           unfit
           ,
           and
           as
           unteachable
           to
           be
           harshly
           dealt
           with
           as
           
           ever
           .
           I
           but
           ,
           say
           they
           ,
           there
           is
           a
           greater
           portion
           of
           spirit
           powr'd
           upon
           the
           Gospel
           which
           requires
           perfecter
           obedience
           .
           But
           that
           cōsequence
           is
           deceavable
           ;
           for
           it
           is
           the
           Law
           that
           is
           the
           exacter
           of
           our
           obedience
           ev'n
           under
           the
           Gospel
           ;
           how
           can
           it
           then
           exact
           concerning
           divorce
           ,
           that
           which
           it
           never
           exacted
           before
           ?
           The
           Gospel
           is
           a
           covnant
           reveling
           grace
           ,
           not
           commanding
           a
           new
           morality
           ,
           but
           assuring
           justification
           by
           faith
           only
           ,
           contented
           if
           we
           endeavour
           to
           square
           our
           moral
           duty
           by
           those
           wise
           and
           equal
           Mosaick
           rules
           ,
           which
           were
           as
           perfect
           as
           strict
           and
           as
           unpardonable
           to
           the
           
             Iews
             ,
          
           as
           to
           us
           ;
           otherwise
           the
           law
           were
           unjust
           ,
           giving
           grace
           of
           pardon
           without
           the
           Gospel
           ,
           or
           if
           it
           give
           allowance
           without
           pardon
           ,
           it
           would
           be
           dissolute
           and
           deceitfull
           ;
           saying
           in
           general
           ,
           
             do
             this
             and
             live
             ;
          
           and
           yet
           deceaving
           and
           damning
           with
           obscure
           and
           hollow
           permissions
           .
           Wee
           find
           also
           by
           experience
           that
           the
           Spirit
           of
           God
           in
           the
           Gospel
           hath
           been
           alwaies
           more
           effectual
           in
           the
           illumination
           of
           our
           minds
           to
           the
           gift
           of
           faith
           ,
           then
           in
           the
           moving
           of
           our
           wills
           to
           any
           excellence
           of
           vertue
           ,
           either
           above
           the
           
             Iews
          
           or
           the
           Heathen
           .
           Hence
           those
           indulgences
           in
           the
           Gospel
           ;
           
             All
             cannot
             receive
             this
             saying
             ;
             Every
             man
             hath
             his
             proper
             gift
             ,
          
           with
           strict
           charges
           not
           to
           lay
           on
           yokes
           which
           our
           Fathers
           could
           not
           bear
           .
        
         
           But
           this
           that
           
             Moses
          
           suffer'd
           for
           the
           hardnes
           of
           thir
           hearts
           he
           suffer'd
           not
           by
           that
           enacted
           dispensation
           ,
           farre
           be
           it
           ,
           but
           by
           a
           meer
           accidental
           sufferance
           of
           undiscover'd
           hypocrites
           ,
           who
           made
           ill
           use
           of
           that
           Law
           ;
           for
           that
           God
           should
           enact
           a
           dispensation
           for
           hard
           hearts
           to
           do
           that
           wherby
           they
           must
           live
           in
           priviledg'd
           adultery
           ,
           however
           it
           go
           for
           the
           receav'd
           opinion
           ,
           I
           shall
           ever
           disswade
           my self
           from
           so
           much
           hardihood
           as
           to
           beleeve
           :
           Certainly
           this
           is
           not
           the
           manner
           of
           God
           ,
           whose
           pure
           eyes
           cannot
           behold
           ,
           much
           lesse
           his
           perfect
           Laws
           dispence
           with
           such
           impurity
           ;
           and
           if
           we
           consider
           well
           ,
           we
           shall
           finde
           that
           all
           dispensations
           are
           either
           to
           avoid
           wors
           inconveniences
           ,
           or
           to
           support
           infirm
           consciences
           for
           a
           time
           ;
           but
           that
           a
           dispensatiō
           should
           be
           as
           long
           liv'd
           as
           a
           Law
           to
           tolerate
           adultery
           for
           hardnes
           of
           heart
           ,
           both
           sins
           perhaps
           of
           like
           degree
           ,
           and
           yet
           this
           obdurate
           disease
           cannot
           be
           conceav'd
           how
           it
           is
           the
           more
           amended
           by
           this
           unclean
           remedy
           ,
           is
           a
           notion
           of
           that
           extravagance
           from
           the
           sage
           principles
           of
           piety
           ,
           that
           who
           considers
           throughly
           ,
           cannot
           but
           admire
           ,
           how
           this
           hath
           been
           digested
           all
           this
           while
           .
           What
           may
           we
           doe
           then
           to
           salve
           this
           seeming
           inconsistence
           ?
           I
           must
           not
           dissemble
           that
           I
           am
           confident
           it
           can
           be
           don
           no
           other
           way
           then
           this
           .
        
         
         
           
             Moses
             ,
             Deut.
          
           24
           1.
           establisht
           a
           grave
           and
           prudent
           Law
           ,
           full
           of
           moral
           equity
           full
           of
           due
           consideration
           towards
           nature
           ,
           that
           cannot
           be
           resisted
           ;
           a
           Law
           consenting
           with
           the
           Laws
           of
           wisest
           men
           and
           civilest
           nations
           .
           That
           when
           a
           man
           hath
           maried
           a
           wife
           ,
           if
           it
           come
           to
           passe
           he
           cannot
           love
           her
           by
           reason
           of
           some
           displeasing
           natural
           quality
           or
           unfitnes
           in
           her
           ,
           let
           him
           write
           her
           a
           bill
           of
           divorce
           .
           The
           intent
           of
           which
           Law
           undoubtedly
           was
           this
           ,
           that
           if
           any
           good
           and
           peaceable
           man
           should
           discover
           some
           helples
           disagreement
           or
           dislike
           either
           of
           mind
           or
           body
           ,
           wherby
           he
           could
           not
           cherfully
           perform
           the
           duty
           of
           a
           husband
           without
           the
           perpetual
           dissembling
           of
           offence
           and
           disturbance
           to
           his
           spirit
           ,
           rather
           then
           to
           live
           uncomfortably
           and
           unhappily
           both
           to
           himself
           and
           to
           his
           wife
           ,
           rather
           then
           to
           continue
           undertaking
           a
           duty
           which
           he
           could
           not
           possibly
           discharge
           ,
           he
           might
           dismisse
           her
           whom
           he
           could
           not
           tolerably
           ,
           and
           so
           not
           conscionably
           retain
           .
           And
           this
           Law
           the
           Spirit
           of
           God
           by
           the
           mouth
           of
           
             Salomon
             ,
          
           Pro.
           30.
           21.
           23.
           testifies
           to
           be
           a
           good
           and
           a
           necessary
           Law
           ;
           by
           granting
           it
           ,
           that
           to
           
             dwell
             with
             a
             hated
             woman
          
           (
           for
           
             hated
          
           the
           hebrew
           word
           signifies
           )
           
             is
             a
             thing
             that
             nature
             cannot
             endure
             .
          
           What
           follows
           then
           but
           that
           Law
           must
           remedy
           what
           nature
           cannot
           undergoe
           .
           Now
           that
           many
           licentious
           and
           hard
           hearted
           men
           took
           hold
           of
           this
           Law
           to
           cloak
           thir
           bad
           purposes
           ,
           is
           nothing
           strange
           to
           beleeve
           .
           And
           these
           were
           they
           ,
           not
           for
           whom
           
             Moses
          
           made
           the
           Law
           ,
           God
           forbid
           ,
           but
           whose
           hardnes
           of
           heart
           taking
           ill
           advantage
           by
           this
           Law
           he
           held
           it
           better
           to
           suffer
           as
           by
           accident
           ,
           where
           it
           could
           not
           be
           detected
           ,
           rather
           then
           good
           men
           should
           loose
           their
           just
           and
           lawfull
           privilege
           of
           remedy
           :
           Christ
           therfore
           having
           to
           answer
           these
           tempting
           Pharises
           ,
           according
           as
           his
           custom
           was
           ,
           not
           meaning
           to
           inform
           their
           proud
           ignorance
           what
           
             Moses
          
           did
           in
           the
           true
           intent
           of
           the
           Law
           ,
           which
           they
           had
           ill
           cited
           ,
           suppressing
           the
           true
           cause
           for
           which
           
             Moses
          
           gave
           it
           ,
           and
           extending
           it
           to
           every
           slight
           matter
           ,
           tells
           them
           thir
           own
           ,
           what
           
             Moses
          
           was
           forc't
           to
           suffer
           by
           their
           abuse
           of
           his
           Law
           .
           Which
           is
           yet
           more
           plain
           if
           wee
           mark
           that
           our
           Saviour
           in
           the
           fi●th
           of
           
             Matth.
          
           cites
           not
           the
           Law
           of
           
             Moses
             ,
          
           but
           the
           Pharisaical
           tradition
           falsly
           grounded
           upon
           that
           law
           .
           And
           in
           those
           other
           places
           ,
           
             Chap.
          
           19.
           
           &
           
             Mark
             .
          
           10.
           the
           Pharises
           cite
           the
           Law
           ,
           but
           conceale
           the
           wise
           and
           human
           reason
           there
           exprest
           ;
           which
           our
           Saviour
           corrects
           not
           in
           them
           whose
           pride
           deserv'd
           not
           his
           instruction
           ,
           only
           returns
           them
           what
           is
           proper
           to
           them
           ;
           
             Moses
             for
             the
             hardnes
             of
             your
             hearts
             sufferd
             you
             ,
          
           that
           is
           ,
           such
           as
           you
           
             to
             put
             away
             your
             wives
             ;
          
           and
           
             to
             you
             he
             wrote
             this
             precept
          
           for
           that
           cause
           ,
           which
           
           
             (
             to
             you
             )
          
           must
           be
           read
           with
           an
           impression
           ,
           and
           understood
           limitedly
           of
           such
           as
           cover'd
           ill
           purposes
           under
           that
           Law
           ;
           for
           it
           was
           seasonable
           that
           they
           should
           hear
           their
           own
           unbounded
           licence
           rebuk't
           ,
           but
           not
           seasonable
           for
           them
           to
           hear
           a
           good
           mans
           requisit
           liberty
           explain'd
           .
           And
           to
           amaze
           them
           the
           more
           ,
           because
           the
           Pharises
           thought
           it
           no
           hard
           matter
           to
           fulfill
           the
           Law
           ,
           he
           draws
           them
           up
           to
           that
           unseparable
           institution
           which
           God
           ordaind
           in
           the
           beginning
           before
           the
           fall
           when
           man
           and
           woman
           were
           both
           perfect
           ,
           and
           could
           have
           no
           cause
           to
           separate
           :
           just
           as
           in
           the
           same
           Chap.
           he
           stands
           not
           to
           contend
           with
           the
           arrogant
           young
           man
           who
           boasted
           his
           observance
           of
           the
           whole
           Law
           ,
           whether
           he
           had
           indeed
           kept
           it
           or
           not
           ,
           but
           skrues
           him
           up
           higher
           ,
           to
           a
           task
           of
           that
           perfection
           ,
           which
           no
           man
           is
           bound
           to
           imitate
           .
           And
           in
           like
           manner
           that
           pattern
           of
           the
           first
           institution
           he
           set
           before
           the
           opinionative
           Pharises
           to
           dazle
           them
           and
           not
           to
           bind
           us
           .
           For
           this
           is
           a
           solid
           rule
           that
           every
           command
           giv'n
           with
           a
           reason
           ,
           binds
           our
           obedience
           no
           otherwise
           then
           that
           reason
           holds
           .
           Of
           this
           sort
           was
           that
           command
           in
           
             Eden
             ;
             Therfore
             shall
             a
             man
             cleave
             to
             his
             wife
             ,
             and
             they
             shall
             be
             one
             flesh
             :
          
           which
           we
           see
           is
           no
           absolute
           command
           ,
           but
           with
           an
           inference
           ,
           
             Therfore
             :
          
           the
           reason
           then
           must
           be
           first
           consider'd
           ,
           that
           our
           obedience
           be
           not
           mis-obedience
           .
           The
           first
           is
           ,
           for
           it
           is
           not
           single
           ,
           because
           the
           wife
           is
           to
           the
           husband
           
             flesh
             of
             his
             flesh
             ,
          
           as
           in
           the
           verse
           going
           before
           .
           But
           this
           reason
           cannot
           be
           sufficient
           of
           it self
           ;
           for
           why
           then
           should
           he
           for
           his
           wife
           leave
           his
           father
           and
           mother
           ,
           with
           whom
           he
           is
           farre
           
             more
             flesh
             of
             flesh
             and
             bone
             of
             bone
             ,
          
           as
           being
           made
           of
           their
           substance
           .
           And
           besides
           it
           can
           be
           but
           a
           sorry
           and
           ignoble
           society
           of
           life
           ,
           whose
           unseparable
           injunction
           depends
           meerly
           upon
           flesh
           &
           bones
           .
           Therfore
           we
           must
           look
           higher
           ,
           since
           Christ
           himself
           recalls
           us
           to
           the
           beginning
           ,
           and
           we
           shall
           finde
           that
           the
           primitive
           reason
           of
           never
           divorcing
           ,
           was
           that
           sacred
           and
           not
           vain
           promise
           of
           God
           to
           remedy
           mans
           lonelines
           by
           
             making
             him
             a
             help
             meet
             for
             him
          
           though
           not
           now
           in
           perfection
           ,
           as
           at
           first
           ,
           yet
           still
           in
           proportion
           as
           things
           now
           are
           And
           this
           is
           repeated
           
             ver.
          
           20.
           when
           all
           other
           creatures
           were
           fitly
           associated
           &
           brought
           to
           
             Adam
             ▪
          
           as
           if
           the
           divine
           power
           had
           bin
           in
           some
           care
           and
           deep
           thought
           ,
           because
           
             there
             was
             not
             yet
             found
             a
             help
             meet
             for
             man
             .
          
           And
           can
           wee
           so
           slightly
           depresse
           the
           all-wise
           purpose
           of
           a
           deliberating
           God
           ,
           as
           i●
           his
           consultatiō
           had
           produc'●
           no
           other
           good
           for
           man
           ,
           but
           to
           joyn
           him
           with
           an
           accidentall
           companion
           of
           propagation
           ▪
           which
           his
           sudden
           word
           had
           already
           made
           for
           every
           beast
           ?
           nay
           a
           farre
           lesse
           good
           to
           man
           it
           will
           be
           found
           ,
           if
           she
           must
           at
           all
           aventures
           
           be
           fasten'd
           upon
           him
           individually
           .
           And
           therefore
           even
           plain
           sense
           and
           equity
           ,
           and
           ,
           which
           is
           above
           them
           both
           ,
           the
           all-interpreting
           voice
           of
           Charity
           her self
           cries
           loud
           that
           this
           primitive
           reason
           ,
           this
           consulted
           promise
           of
           God
           
             to
             make
             a
             meet
             help
             ,
          
           is
           the
           onely
           cause
           that
           gives
           authority
           to
           this
           command
           of
           not
           divorcing
           ,
           to
           be
           a
           command
           .
           And
           it
           might
           be
           further
           added
           ,
           that
           if
           the
           true
           definition
           of
           a
           wife
           were
           askt
           in
           good
           earnest
           ,
           this
           clause
           of
           beeing
           
             a
             meet
             help
          
           would
           shew
           it self
           so
           necessary
           ,
           and
           so
           essential
           in
           that
           demonstrative
           argument
           ,
           that
           it
           might
           be
           logically
           concluded
           ,
           therfore
           shee
           who
           naturally
           &
           perpetually
           is
           no
           meet
           help
           ,
           can
           be
           no
           wife
           ;
           which
           cleerly
           takes
           away
           the
           difficulty
           of
           dismissing
           such
           a
           one
           .
           Hence
           is
           manifest
           ,
           that
           so
           much
           of
           the
           first
           institution
           as
           our
           Saviour
           mentions
           ,
           for
           he
           mentions
           not
           all
           ,
           was
           but
           to
           quell
           and
           put
           to
           nonplus
           the
           tempting
           Pharises
           ;
           and
           to
           lay
           open
           their
           ignorance
           and
           shallow
           understanding
           of
           the
           Scriptures
           .
           For
           ,
           saith
           he
           ,
           
             have
             ye
             not
             read
             that
             he
             which
             made
             them
             at
             the
             beginning
             ,
             made
             them
             male
             and
             female
             ,
             and
             said
             ,
             for
             this
             cause
             shall
             a
             man
             cleave
             to
             his
             wife
             ?
          
           which
           these
           blind
           usurpers
           .
           of
           
             Moses
          
           chair
           could
           not
           gainsay
           :
           as
           if
           this
           single
           respect
           of
           male
           and
           female
           were
           sufficient
           against
           a
           thousand
           inconveniences
           and
           mischiefs
           to
           clogge
           a
           rational
           creature
           to
           his
           endles
           sorrow
           unrelinquishably
           .
           What
           if
           they
           had
           thus
           answer'd
           ,
           Master
           if
           thou
           intend
           to
           make
           wedlock
           as
           inseparable
           as
           it
           was
           from
           the
           beginning
           ,
           let
           it
           be
           made
           also
           a
           fit
           society
           ,
           as
           God
           intended
           it
           ,
           which
           wee
           shall
           soon
           understand
           it
           ought
           to
           be
           ,
           if
           thou
           recite
           the
           whole
           reason
           of
           the
           Law
           .
           doubtles
           our
           Saviour
           had
           applauded
           their
           just
           answer
           .
           For
           then
           they
           had
           expounded
           this
           command
           of
           Paradise
           ,
           even
           as
           
             Moses
          
           himself
           expounds
           it
           by
           his
           laws
           of
           divorce
           ,
           that
           is
           ,
           with
           due
           and
           wise
           regard
           had
           to
           the
           premises
           and
           reasons
           of
           the
           first
           command
           ,
           according
           to
           which
           ,
           without
           unclean
           and
           temporizing
           permissions
           he
           instructs
           us
           in
           this
           imperfect
           state
           what
           wee
           may
           lawfully
           doe
           about
           divorce
           .
        
         
           But
           if
           it
           be
           thought
           that
           the
           Disciples
           offended
           at
           the
           rigor
           of
           Christs
           answer
           ▪
           cou●d
           yet
           obtain
           no
           mitigation
           of
           the
           former
           sentence
           pronounc't
           to
           the
           Pharises
           ,
           it
           may
           be
           fully
           answer'd
           ,
           that
           our
           Saviour
           continues
           the
           same
           reply
           to
           his
           Disciples
           ,
           as
           men
           leaven'd
           with
           the
           same
           customary
           licence
           ,
           which
           the
           Pharises
           maintain'd
           ;
           and
           displeas'd
           at
           the
           removing
           of
           a
           traditional
           abuse
           wherto
           they
           had
           so
           long
           not
           unwillingly
           bin
           us'd
           :
           it
           was
           no
           time
           then
           to
           contend
           with
           then
           flow
           and
           prejudicial
           belief
           ,
           in
           a
           thing
           wherin
           an
           ordinary
           
           measure
           of
           light
           in
           Scripture
           ,
           with
           some
           attention
           might
           afterwards
           inform
           them
           well
           anough
           .
           After
           these
           considerations
           to
           take
           a
           law
           out
           of
           Paradise
           giv'n
           in
           time
           of
           original
           perfection
           ,
           and
           to
           take
           it
           barely
           without
           those
           just
           and
           equal
           inferences
           and
           reasons
           which
           mainly
           establish
           it
           ,
           nor
           so
           much
           as
           admitting
           those
           needfull
           &
           safe
           allowances
           wherwith
           
             Moses
          
           himself
           interprets
           it
           to
           the
           faln
           condition
           of
           man
           ,
           argues
           nothing
           in
           us
           but
           rashnes
           and
           contempt
           of
           those
           means
           that
           God
           left
           us
           in
           his
           pure
           and
           chast
           Law
           ,
           without
           which
           it
           will
           not
           be
           possible
           for
           us
           to
           perform
           the
           strict
           imposition
           of
           this
           command
           :
           or
           if
           we
           strive
           beyond
           our
           strength
           ,
           wee
           shall
           strive
           to
           obay
           it
           otherwise
           then
           God
           commands
           it
           .
           And
           lamented
           experience
           daily
           teaches
           the
           bitter
           and
           vain
           fruits
           of
           this
           our
           presumption
           ,
           forcing
           men
           in
           a
           thing
           wherin
           wee
           are
           not
           able
           to
           judge
           either
           of
           their
           strength
           ,
           or
           their
           sufferance
           .
           Whom
           neither
           one
           vice
           nor
           other
           by
           naturall
           addiction
           ,
           but
           only
           mariage
           ruins
           ,
           which
           doubtles
           is
           not
           the
           fault
           of
           that
           ordinance
           ,
           for
           God
           gave
           it
           as
           a
           blessing
           ,
           nor
           always
           of
           mans
           mis-choosing
           ;
           it
           beeing
           an
           error
           above
           wisdom
           to
           prevent
           ,
           as
           examples
           of
           wisest
           men
           so
           mistaken
           manifest
           :
           it
           is
           the
           fault
           therfore
           of
           a
           pervers
           opinion
           that
           will
           have
           it
           continu'd
           in
           despight
           of
           nature
           and
           reason
           ,
           when
           indeed
           it
           was
           never
           truly
           joynd
           .
           All
           those
           expositers
           upon
           the
           fifth
           of
           
             Mat.
          
           confesse
           the
           Law
           of
           
             Moses
          
           to
           be
           the
           Law
           of
           the
           Lord
           ,
           wherin
           no
           addition
           or
           diminution
           hath
           place
           ,
           yet
           coming
           to
           the
           point
           of
           divorce
           ,
           as
           if
           they
           fear'd
           not
           to
           be
           call'd
           lest
           in
           the
           kingdom
           of
           heav'n
           ,
           any
           slight
           evasion
           will
           content
           them
           to
           reconcile
           those
           contradictions
           which
           they
           make
           between
           Christ
           and
           
             Moses
             ,
          
           between
           Christ
           and
           Christ
           .
        
         
           Some
           will
           have
           it
           no
           Law
           ,
           but
           the
           granted
           premises
           of
           another
           Law
           following
           ,
           contrary
           to
           the
           words
           of
           Christ
           
             Mark
          
           10.
           5.
           and
           all
           other
           translations
           of
           gravest
           authority
           ,
           who
           render
           it
           in
           form
           of
           a
           Law
           ;
           agreeable
           to
           
             Malach.
          
           2.
           16.
           as
           it
           is
           most
           anciently
           and
           modernly
           expounded
           .
           Besides
           the
           bill
           of
           divorce
           declares
           it
           to
           be
           orderly
           &
           legal
           .
           And
           what
           avails
           this
           to
           make
           the
           matter
           more
           righteous
           ,
           if
           such
           an
           adulterous
           condition
           shall
           be
           mention'd
           to
           build
           a
           Law
           upon
           without
           either
           punishment
           or
           so
           much
           as
           forbidding
           ,
           they
           pretend
           it
           is
           implicitly
           reprov'd
           in
           these
           words
           ,
           
             Deut.
          
           24.
           4.
           
             after
             she
             is
             defil'd
             ;
          
           but
           who
           sees
           not
           that
           this
           defilement
           is
           only
           in
           respect
           of
           returning
           to
           her
           former
           husband
           after
           an
           intermixt
           mariage
           ;
           els
           why
           was
           not
           the
           
             defiling
          
           condition
           first
           forbidden
           ,
           which
           
           would
           have
           sav'd
           the
           labour
           of
           this
           after
           law
           ;
           nor
           is
           it
           seemly
           or
           piously
           attributed
           to
           the
           justice
           of
           God
           and
           his
           known
           hatred
           of
           sin
           ,
           that
           such
           a
           hainous
           fault
           as
           this
           through
           all
           the
           Law
           should
           be
           only
           wip't
           with
           an
           implicit
           and
           oblique
           touch
           (
           which
           yet
           is
           falsly
           suppos'd
           )
           &
           that
           his
           peculiar
           people
           should
           be
           let
           wallow
           in
           adulterous
           mariages
           almost
           two
           thousand
           yeares
           for
           want
           of
           a
           direct
           Law
           to
           prohibit
           them
           ;
           t
           is
           rather
           to
           be
           confidently
           assum'd
           that
           this
           was
           granted
           to
           apparent
           necessities
           ,
           as
           being
           of
           unquestionable
           right
           and
           reason
           in
           the
           Law
           of
           nature
           ,
           in
           that
           it
           still
           passes
           without
           inhibition
           ,
           ev'n
           when
           greatest
           cause
           is
           giv'n
           us
           to
           expect
           it
           should
           be
           directly
           forbidd'n
           .
           But
           it
           was
           not
           approv'd
           ,
           so
           much
           the
           wors
           that
           it
           was
           allow'd
           ,
           as
           if
           sin
           had
           over
           masterd
           the
           law
           of
           God
           ,
           to
           conform
           her
           steddy
           and
           strait
           rule
           to
           sins
           crookednes
           ,
           which
           is
           impossible
           .
           Besides
           ,
           what
           needed
           a
           positive
           grant
           of
           that
           which
           was
           not
           approv'd
           ?
           it
           restrain'd
           no
           liberty
           to
           him
           that
           could
           but
           use
           a
           little
           fraud
           ,
           it
           had
           bin
           better
           silenc't
           ,
           unlesse
           it
           were
           approv'd
           in
           some
           case
           or
           other
           .
           Can
           wee
           conceave
           without
           vile
           thoughts
           ,
           that
           the
           majesty
           and
           holines
           of
           God
           could
           endure
           so
           many
           ages
           to
           gratifie
           a
           stubborn
           people
           in
           the
           practice
           of
           a
           foul
           polluting
           sin
           ,
           and
           could
           he
           expect
           they
           should
           abstain
           ,
           he
           not
           signifying
           his
           mind
           in
           a
           plain
           command
           ,
           at
           such
           time
           especially
           when
           he
           was
           framing
           their
           laws
           and
           them
           to
           all
           possible
           perfection
           ?
           But
           they
           were
           to
           look
           back
           to
           the
           first
           iustitution
           ,
           nay
           rather
           why
           was
           not
           that
           individual
           institution
           brought
           out
           of
           Paradise
           ,
           as
           was
           that
           of
           the
           Sabbath
           ,
           and
           repeated
           in
           the
           body
           of
           the
           Law
           ,
           that
           men
           might
           have
           understood
           it
           to
           be
           a
           command
           ?
           for
           that
           any
           sentence
           that
           bears
           the
           resemblance
           of
           a
           precept
           ,
           set
           there
           so
           out
           of
           place
           in
           another
           world
           at
           such
           a
           distance
           from
           the
           whole
           Law
           ,
           and
           not
           once
           mention'd
           there
           ,
           should
           be
           an
           obliging
           command
           to
           us
           ,
           is
           very
           disputable
           ,
           and
           perhaps
           it
           might
           be
           deny'd
           to
           be
           a
           command
           without
           further
           dispute
           :
           however
           ,
           it
           commands
           not
           absolutely
           ,
           as
           hath
           bin
           clear'd
           ,
           but
           only
           with
           reference
           to
           that
           precedent
           promise
           of
           God
           ,
           which
           is
           the
           very
           ground
           of
           his
           institution
           ;
           if
           that
           appeare
           not
           in
           some
           tolerable
           sort
           ,
           how
           can
           wee
           affirm
           such
           a
           matrimony
           to
           be
           the
           same
           which
           God
           instituted
           !
           In
           such
           an
           accident
           it
           will
           best
           behove
           our
           sobernes
           to
           follow
           rather
           what
           moral
           
             Sinai
          
           prescribes
           equal
           to
           our
           strength
           ,
           then
           fondly
           to
           think
           within
           our
           strength
           all
           that
           lost
           Paradise
           relates
           .
        
         
           Another
           while
           it
           shall
           suffice
           them
           ,
           that
           it
           was
           not
           a
           moral
           but
           a
           judicial
           Law
           ,
           and
           so
           was
           abrogated
           .
           Nay
           rather
           was
           not
           abrogated
           
           because
           judicial
           ;
           which
           Law
           the
           ministery
           of
           Christ
           came
           not
           to
           deale
           with
           .
           And
           who
           put
           it
           in
           mans
           power
           to
           exempt
           ,
           where
           Christ
           speaks
           in
           general
           of
           not
           abrogating
           
             the
             least
             jot
             or
             tittle
             ,
          
           &
           in
           special
           not
           that
           of
           divorce
           ,
           because
           it
           follows
           among
           those
           Laws
           which
           he
           promis'd
           expresly
           not
           to
           abrogate
           ,
           but
           to
           vindicate
           from
           abusive
           traditions
           .
           And
           if
           we
           mark
           the
           31.
           
             ver.
          
           of
           
             Mat.
          
           the
           5.
           he
           there
           cites
           not
           the
           Law
           of
           
             Moses
             ,
          
           but
           the
           licencious
           Glosse
           which
           traduc't
           the
           Law
           ;
           that
           therfore
           which
           he
           cited
           ,
           that
           he
           abrogated
           ,
           and
           not
           only
           abrogated
           but
           disallow'd
           and
           flatly
           condemn'd
           ,
           which
           could
           not
           be
           the
           Law
           of
           
             Moses
             ;
          
           for
           that
           had
           bin
           foulely
           to
           the
           rebuke
           of
           his
           great
           servant
           .
           To
           abrogate
           a
           Law
           made
           with
           Gods
           allowance
           ,
           had
           bin
           to
           tell
           us
           only
           that
           such
           a
           Law
           was
           now
           to
           cease
           ,
           but
           to
           refute
           it
           with
           an
           ignominious
           note
           of
           civilizing
           adultery
           ,
           casts
           the
           reprooff
           ,
           which
           was
           meant
           only
           to
           the
           Pharises
           ,
           ev'n
           upō
           him
           who
           made
           the
           Law
           .
           But
           yet
           if
           that
           be
           judicial
           which
           belongs
           to
           a
           civil
           Court
           ,
           this
           Law
           is
           lesse
           judicial
           then
           nine
           of
           the
           ten
           Commandements
           ;
           for
           antiquaries
           affirm
           that
           divorces
           proceeded
           among
           the
           
             Iews
          
           without
           knowledge
           of
           the
           Magistrate
           ,
           only
           with
           hands
           and
           seales
           under
           the
           testimony
           of
           some
           Rabbies
           to
           be
           then
           present
           .
           And
           it
           was
           indeed
           a
           pure
           moral
           
             economical
          
           Law
           ,
           too
           hastily
           imputed
           of
           tolerating
           sin
           ;
           being
           rather
           so
           clear
           in
           nature
           and
           reason
           ,
           that
           it
           was
           left
           to
           a
           mans
           own
           arbitrement
           to
           be
           determin'd
           between
           God
           and
           his
           own
           conscience
           .
           And
           that
           power
           which
           Christ
           never
           took
           from
           the
           master
           of
           family
           ,
           but
           rectify'd
           only
           to
           a
           right
           and
           wary
           use
           at
           home
           ,
           that
           power
           the
           undiscerning
           Canonist
           hath
           improperly
           usurpt
           into
           his
           Court-leet
           ,
           and
           bescribbl'd
           with
           a
           thousand
           trifling
           impertinencies
           ,
           which
           yet
           have
           fil'd
           the
           life
           of
           man
           with
           serious
           trouble
           and
           calamity
           .
           Yet
           grant
           it
           were
           of
           old
           a
           judicial
           Law
           ,
           it
           need
           not
           be
           the
           lesse
           moral
           for
           that
           ,
           being
           conversant
           ,
           as
           it
           is
           ,
           about
           vertue
           or
           vice
           .
           And
           our
           Saviour
           disputes
           not
           heer
           the
           judicature
           ,
           for
           that
           was
           not
           his
           office
           ,
           but
           the
           morality
           of
           divorce
           ,
           whether
           it
           be
           adultery
           or
           no
           ;
           if
           therfore
           he
           touch
           the
           law
           of
           
             Moses
          
           at
           all
           ,
           he
           touches
           the
           moral
           part
           therof
           ;
           which
           is
           absurd
           to
           imagine
           that
           the
           covnant
           of
           grace
           should
           reform
           the
           exact
           and
           perfect
           law
           of
           works
           ,
           eternal
           and
           immutable
           ;
           or
           if
           he
           touch
           not
           the
           Law
           at
           all
           ,
           then
           is
           not
           the
           allowance
           therof
           disallow'd
           to
           us
           .
        
         
           Others
           are
           so
           ridiculous
           as
           to
           allege
           that
           this
           licence
           of
           divorcing
           was
           giv'n
           them
           because
           they
           were
           so
           accustom'd
           in
           Egypt
           .
           As
           if
           an
           ill
           custom
           were
           to
           be
           kept
           to
           all
           posterity
           ;
           for
           the
           dispensation
           is
           
           both
           universal
           and
           of
           time
           unlimited
           ,
           and
           so
           indeed
           no
           dispensation
           at
           all
           ;
           for
           the
           over-dated
           dispensation
           of
           a
           thing
           unlawfull
           ,
           serves
           for
           nothing
           but
           to
           encrease
           hardnes
           of
           heart
           ,
           and
           makes
           men
           but
           wax
           more
           incorrigible
           ,
           which
           were
           a
           great
           reproach
           to
           be
           said
           of
           any
           Law
           or
           allowance
           that
           God
           should
           give
           us
           .
           In
           these
           opinions
           it
           would
           be
           more
           Religion
           to
           advise
           well
           ,
           lest
           wee
           make
           our selves
           juster
           then
           God
           ,
           by
           censuring
           rashly
           that
           for
           sin
           which
           his
           unspotted
           Law
           without
           rebuke
           allows
           ,
           and
           his
           people
           without
           being
           conscious
           of
           displeasing
           him
           have
           us'd
           .
           And
           if
           we
           can
           think
           so
           of
           
             Moses
             ,
          
           as
           that
           the
           Jewish
           obstinacy
           could
           compell
           him
           to
           write
           such
           impure
           permissions
           against
           the
           rule
           of
           God
           &
           his
           own
           judgement
           ,
           doubtles
           it
           was
           his
           part
           to
           have
           protested
           publickly
           what
           straits
           he
           was
           driv'n
           to
           ,
           and
           to
           have
           declar'd
           his
           conscience
           when
           he
           gave
           any
           Law
           against
           his
           minde
           ;
           for
           the
           Law
           is
           the
           touch-stone
           of
           sin
           and
           of
           conscience
           ,
           must
           not
           be
           intermixt
           with
           corrupt
           indulgences
           ;
           for
           then
           it
           looses
           the
           greatest
           praise
           it
           has
           ,
           of
           being
           certain
           and
           infallible
           ,
           not
           leading
           into
           error
           ,
           as
           all
           the
           
             Iews
          
           were
           led
           by
           this
           connivence
           of
           
             Moses
             ,
          
           if
           it
           were
           a
           connivence
           .
           But
           still
           they
           fly
           back
           to
           the
           primitive
           institution
           ,
           and
           would
           have
           us
           re-enter
           Paradise
           against
           the
           sword
           that
           guards
           it
           .
           Whom
           I
           again
           thus
           reply
           to
           ,
           that
           the
           place
           in
           
             Genesis
          
           contains
           the
           description
           of
           a
           fit
           and
           perfect
           mariage
           ,
           with
           an
           interdict
           of
           ever
           divorcing
           such
           a
           union
           ;
           but
           where
           nature
           is
           discover'd
           to
           have
           never
           joyn'd
           indeed
           ,
           but
           vehemently
           seeks
           to
           part
           ,
           it
           cannot
           be
           there
           conceav'd
           that
           God
           forbids
           it
           ;
           nay
           he
           commands
           it
           both
           in
           the
           Law
           and
           in
           the
           Prophet
           
             Malachy
             ,
          
           which
           is
           to
           be
           our
           rule
           .
           And
           
             Perkins
          
           upon
           this
           chap.
           of
           
             Mat.
          
           deals
           plainly
           that
           our
           Saviour
           heer
           confutes
           not
           
             Moses
          
           Law
           ,
           but
           the
           false
           glosses
           that
           deprav'd
           the
           Law
           ;
           which
           being
           true
           ,
           
             Perkins
          
           must
           needs
           grant
           ,
           that
           somthing
           then
           is
           left
           to
           that
           law
           which
           Christ
           found
           no
           fault
           with
           ;
           and
           what
           can
           that
           be
           but
           the
           conscionable
           use
           of
           such
           liberty
           as
           the
           plain
           words
           import
           ?
           So
           that
           by
           his
           own
           inference
           ,
           Christ
           did
           not
           absolutely
           intend
           to
           restrain
           all
           divorces
           to
           the
           only
           cause
           of
           adultery
           .
           This
           therfore
           is
           the
           true
           scope
           of
           our
           Saviours
           will
           ,
           that
           he
           who
           looks
           upon
           the
           Law
           concerning
           divorce
           ,
           should
           look
           also
           back
           upon
           the
           first
           institution
           ,
           that
           he
           may
           endeavour
           what
           is
           perfectest
           :
           and
           he
           that
           looks
           upon
           the
           institution
           should
           not
           refuse
           as
           sinfull
           and
           unlawfull
           those
           allowanees
           which
           God
           affords
           him
           in
           his
           following
           Law
           ;
           lest
           he
           make
           himself
           purer
           then
           his
           maker
           ;
           and
           presuming
           above
           strength
           ,
           slip
           into
           temptations
           irrecoverably
           .
           For
           this
           
           is
           wonderfull
           ,
           that
           in
           all
           those
           decrees
           concerning
           mariage
           ,
           God
           should
           never
           once
           mention
           the
           prime
           institution
           to
           disswade
           them
           from
           divorcing
           ;
           and
           that
           he
           should
           forbid
           smaller
           sins
           as
           opposite
           to
           the
           hardnes
           of
           their
           hearts
           ,
           and
           let
           this
           adulterous
           matter
           of
           divorce
           passe
           ever
           unreprov'd
           .
           This
           is
           also
           to
           be
           marvell'd
           at
           ,
           that
           seeing
           Christ
           did
           not
           condemn
           whatever
           it
           was
           that
           
             Moses
          
           suffer'd
           ,
           and
           that
           therupon
           the
           Christian
           Magistrate
           permits
           usury
           and
           open
           stews
           ,
           &
           heer
           with
           us
           adultery
           to
           be
           so
           slightly
           punisht
           ,
           which
           was
           punisht
           by
           death
           to
           these
           hard-hearted
           
             Iews
             ,
          
           why
           wee
           should
           strain
           thus
           at
           the
           matter
           of
           divorce
           ,
           which
           may
           stand
           so
           much
           with
           charity
           to
           permit
           ,
           and
           make
           no
           scruple
           to
           allow
           usury
           ,
           esteem'd
           to
           be
           so
           much
           against
           charity
           .
           But
           this
           it
           is
           to
           embroile
           our selves
           against
           the
           righteous
           and
           all
           wise
           judgements
           and
           statutes
           of
           God
           ;
           which
           are
           not
           variable
           and
           contrarious
           ,
           as
           wee
           would
           make
           them
           ,
           one
           while
           permitting
           and
           another
           while
           forbidding
           ,
           but
           are
           most
           constant
           and
           most
           harmonious
           each
           to
           other
           .
           For
           how
           can
           the
           uncorrupt
           and
           majestick
           law
           of
           God
           ,
           bearing
           in
           her
           hand
           the
           wages
           of
           life
           and
           death
           ,
           harbour
           such
           a
           repugnance
           within
           her self
           ,
           as
           to
           require
           an
           unexempted
           and
           impartial
           obedience
           to
           all
           her
           decrees
           ,
           either
           from
           us
           or
           from
           our
           Mediator
           ,
           and
           yet
           debase
           her self
           to
           faulter
           so
           many
           ages
           with
           circumcis'd
           adulteries
           ,
           by
           unclean
           and
           slubbe●ing
           permissions
           .
        
         
           Yet
           
             Beza's
          
           opinion
           is
           that
           a
           politick
           law
           ,
           but
           what
           politick
           law
           I
           know
           not
           ,
           unlesse
           one
           of
           
             Matchiavel's
             ,
          
           may
           regulate
           sin
           ;
           may
           bear
           indeed
           ,
           I
           grant
           ,
           with
           imperfection
           for
           a
           time
           ,
           as
           those
           Canons
           of
           the
           Apostles
           did
           in
           ceremonial
           things
           :
           but
           as
           for
           sin
           ,
           the
           essence
           of
           it
           cannot
           consist
           with
           rule
           ;
           and
           if
           the
           law
           fall
           to
           regulate
           sin
           ,
           and
           not
           to
           take
           it
           utterly
           away
           ,
           it
           necessarily
           confirms
           and
           establishes
           sin
           .
           To
           make
           a
           regularity
           of
           sin
           by
           law
           ,
           either
           the
           law
           must
           straiten
           sin
           into
           no
           sin
           ,
           or
           sin
           must
           crook
           the
           law
           into
           no
           law
           .
           The
           judicial
           law
           can
           serve
           to
           no
           other
           end
           then
           to
           be
           the
           protector
           and
           champion
           of
           Religion
           and
           honest
           civility
           ,
           as
           is
           set
           down
           plainly
           
             Rom.
          
           13.
           and
           is
           but
           the
           arme
           of
           moral
           law
           ,
           which
           can
           no
           more
           be
           separate
           from
           Justice
           then
           Justice
           from
           vertue
           :
           their
           office
           also
           in
           a
           different
           manner
           steares
           the
           same
           cours
           ;
           the
           one
           teaches
           what
           is
           good
           by
           precept
           ,
           the
           other
           unteaches
           what
           is
           bad
           by
           punishment
           .
           But
           if
           we
           give
           way
           to
           politick
           dispensations
           of
           lewd
           uncleannesse
           ,
           the
           first
           good
           consequence
           of
           such
           a
           relaxe
           will
           be
           the
           justifying
           of
           papal
           stews
           ,
           joyn'd
           with
           a
           toleration
           of
           epidemick
           whordom
           .
           Justice
           must
           revolt
           from
           
           the
           end
           of
           her
           authority
           ,
           and
           become
           the
           patron
           of
           that
           wherof
           she
           was
           created
           the
           punisher
           .
           The
           example
           of
           usury
           ,
           which
           is
           commonly
           alleg'd
           makes
           against
           the
           allegation
           which
           it
           brings
           ,
           as
           I
           touch'd
           before
           .
           Besides
           that
           usury
           ,
           so
           much
           as
           is
           permitted
           by
           the
           Magistrate
           ,
           and
           demanded
           with
           common
           equity
           ,
           is
           neither
           against
           the
           word
           of
           God
           ,
           nor
           the
           rule
           of
           charity
           ,
           as
           hath
           been
           often
           discus't
           by
           men
           of
           eminent
           learning
           and
           judgement
           .
           There
           must
           be
           therfore
           some
           other
           example
           found
           out
           to
           shew
           us
           wherin
           civil
           policy
           may
           with
           warrant
           from
           God
           settle
           wickednes
           by
           law
           ,
           &
           make
           that
           lawfull
           which
           is
           lawlesse
           .
           Although
           I
           doubt
           not
           but
           upon
           deeper
           consideration
           ,
           that
           which
           is
           true
           in
           Physick
           ,
           will
           be
           found
           as
           true
           in
           polity
           :
           that
           as
           of
           bad
           pulses
           those
           that
           beat
           most
           in
           order
           ,
           are
           much
           wors
           then
           those
           that
           keep
           the
           most
           inordinate
           circuit
           ,
           so
           of
           popular
           vices
           those
           that
           may
           be
           committed
           legally
           ,
           will
           be
           more
           pernicious
           then
           those
           which
           are
           left
           to
           their
           own
           cours
           at
           peril
           ,
           not
           under
           a
           stinted
           priviledge
           to
           sin
           orderly
           and
           regularly
           ,
           which
           is
           an
           implicit
           contradiction
           ,
           but
           under
           due
           and
           fearles
           execution
           of
           punishment
           .
           The
           political
           law
           ,
           since
           it
           cannot
           regulate
           vice
           ,
           is
           to
           restraine
           it
           ,
           by
           using
           all
           means
           to
           root
           it
           out
           :
           but
           if
           it
           suffer
           the
           weed
           to
           grow
           up
           to
           any
           pleasurable
           or
           contented
           higth
           upon
           what
           pretext
           soever
           ,
           it
           fastens
           the
           root
           ,
           it
           prunes
           and
           dresses
           vice
           ,
           as
           if
           it
           were
           a
           good
           plant
           .
           Lastly
           ,
           if
           divorce
           were
           granted
           ,
           as
           he
           sayes
           ,
           not
           for
           men
           ,
           but
           to
           release
           afflicted
           wives
           ,
           certainly
           it
           is
           not
           only
           a
           dispensation
           ,
           but
           a
           most
           mercifull
           Law
           :
           and
           why
           it
           should
           not
           yet
           be
           in
           force
           ,
           beeing
           wholly
           as
           needfull
           ,
           I
           know
           not
           what
           can
           be
           in
           cause
           but
           senslesse
           cruelty
           .
           Esteeming
           therfore
           to
           have
           asserted
           thus
           an
           injur'd
           law
           of
           
             Moses
          
           from
           the
           unwarranted
           and
           guilty
           name
           of
           a
           dispensation
           ,
           to
           be
           again
           a
           most
           equall
           and
           requisite
           law
           ,
           wee
           have
           the
           word
           of
           Christ
           himself
           ,
           that
           he
           came
           not
           to
           alter
           the
           least
           tittle
           of
           it
           ;
           and
           signifies
           no
           small
           displeasure
           against
           him
           that
           shall
           teach
           to
           doe
           so
           .
           On
           which
           relying
           ,
           I
           shall
           not
           much
           waver
           to
           affirm
           that
           those
           words
           which
           are
           made
           to
           intimate
           ,
           as
           if
           they
           forbad
           all
           divorce
           but
           for
           adultery
           (
           though
           
             Moses
          
           have
           constituted
           otherwise
           )
           those
           words
           tak'n
           circumscriptly
           ,
           without
           regard
           to
           any
           precedent
           law
           of
           
             Moses
          
           or
           attestation
           of
           Christ
           himself
           ,
           or
           without
           care
           to
           preserve
           those
           his
           fundamental
           and
           superior
           laws
           of
           nature
           and
           charitie
           ,
           to
           which
           all
           other
           ordinances
           give
           up
           their
           seals
           ,
           are
           as
           much
           against
           plain
           equity
           ,
           and
           the
           mercy
           of
           religion
           ,
           as
           those
           words
           of
           
             Take
             ,
             eat
             ,
             this
             is
             my
             body
             ,
          
           elementally
           understood
           ,
           are
           against
           nature
           and
           scuse
           .
        
         
         
           And
           surely
           the
           restoring
           of
           this
           degraded
           law
           ,
           hath
           well
           recompenc't
           the
           diligence
           was
           us'd
           ,
           by
           enlightning
           us
           further
           to
           finde
           out
           wherfore
           Christ
           took
           off
           the
           Pharises
           from
           alleging
           the
           law
           ,
           and
           referr'd
           them
           to
           the
           first
           institution
           ,
           not
           condemning
           ,
           altering
           ,
           or
           abolishing
           this
           precept
           of
           divorce
           ,
           which
           is
           plainly
           moral
           ,
           for
           that
           were
           against
           his
           truth
           ,
           his
           promise
           ,
           and
           his
           prophetick
           office
           ;
           but
           knowing
           how
           fallaciously
           they
           had
           cited
           ,
           and
           conceal'd
           the
           particular
           and
           natural
           reason
           of
           the
           law
           ,
           that
           they
           might
           justifie
           any
           froward
           reason
           of
           their
           own
           ,
           he
           lets
           goe
           that
           sophistry
           unconvinc't
           ,
           for
           that
           had
           bin
           to
           teach
           them
           els
           ;
           which
           his
           purpose
           was
           not
           .
           And
           since
           they
           had
           tak'n
           a
           liberty
           which
           the
           law
           gave
           not
           ,
           he
           amuses
           &
           repells
           their
           tempting
           pride
           with
           a
           perfection
           of
           paradise
           ,
           which
           the
           law
           requir'd
           not
           ;
           not
           therby
           to
           oblige
           our
           performance
           to
           that
           wherto
           the
           law
           never
           enjoyn'd
           the
           fal'n
           estate
           of
           man
           ;
           for
           if
           the
           first
           institution
           must
           make
           wedlock
           ,
           whatever
           happen
           ,
           inseparable
           to
           us
           ,
           it
           must
           make
           it
           also
           as
           perfect
           ,
           as
           meetly
           helpfull
           ,
           and
           as
           comfortable
           as
           God
           promis'd
           it
           should
           be
           ,
           at
           least
           in
           some
           degree
           ,
           otherwise
           it
           is
           not
           equal
           or
           proportionable
           to
           the
           strength
           of
           man
           ,
           that
           he
           should
           be
           reduc't
           into
           such
           indissoluble
           bonds
           to
           his
           assured
           misery
           ,
           if
           all
           the
           other
           conditions
           of
           that
           covnant
           be
           manifestly
           alter'd
           .
        
         
           Next
           he
           saith
           ,
           
             they
             must
             be
             one
             flesh
             ,
          
           which
           ,
           when
           all
           conjecturing
           is
           don
           ,
           wil
           be
           found
           to
           import
           no
           more
           but
           only
           to
           make
           legitimate
           and
           good
           the
           carnal
           act
           ,
           which
           els
           might
           seem
           to
           have
           somthing
           of
           pollution
           in
           it
           :
           And
           inferrs
           thus
           much
           over
           ,
           that
           the
           fit
           union
           of
           their
           souls
           be
           such
           as
           may
           even
           incorporate
           them
           to
           love
           and
           amity
           ;
           but
           that
           can
           never
           be
           where
           no
           correspondence
           is
           of
           the
           minde
           ;
           nay
           instead
           of
           beeing
           one
           flesh
           ,
           they
           will
           be
           rather
           two
           carkasses
           chain'd
           unnaturally
           together
           ;
           or
           as
           it
           may
           happ'n
           ,
           a
           living
           soule
           bound
           to
           a
           dead
           corps
           ,
           a
           punishment
           too
           like
           that
           inflicted
           by
           the
           tyrant
           
             Mezentius
             ;
          
           so
           little
           worthy
           to
           be
           receav'd
           as
           that
           remedy
           of
           lonelines
           which
           God
           meant
           us
           .
           Since
           wee
           know
           it
           is
           not
           the
           joyning
           of
           another
           body
           will
           remove
           lonelines
           ,
           but
           the
           uniting
           of
           another
           compliable
           mind
           ;
           and
           that
           it
           is
           no
           blessing
           but
           a
           torment
           ,
           nay
           a
           base
           and
           brutish
           condition
           to
           be
           one
           flesh
           ,
           unlesse
           where
           nature
           can
           in
           some
           measure
           fix
           a
           unity
           of
           disposition
           .
        
         
           Lastly
           ,
           Christ
           himself
           tells
           us
           who
           should
           not
           be
           put
           asunder
           ,
           namely
           ,
           those
           whom
           God
           hath
           joyn'd
           .
           A
           plain
           solutiō
           of
           this
           great
           controversie
           ,
           if
           men
           would
           but
           use
           their
           eyes
           ;
           for
           when
           is
           it
           that
           God
           may
           be
           said
           to
           joyn
           ,
           when
           the
           parties
           and
           their
           friends
           consent
           ?
           
           No
           surely
           ;
           for
           that
           may
           concurre
           to
           leudest
           ends
           ,
           or
           is
           it
           when
           Church-rites
           are
           finisht
           ?
           Neither
           ;
           for
           the
           efficacy
           of
           those
           depends
           upon
           the
           presupposed
           fitnes
           of
           either
           party
           .
           Perhaps
           after
           carnal
           knowledge
           ?
           lest
           of
           all
           :
           for
           that
           may
           joyn
           persons
           whom
           neither
           law
           nor
           nature
           dares
           joyn
           ;
           t
           is
           left
           ,
           that
           only
           then
           ,
           when
           the
           minds
           are
           fitly
           dispos'd
           ,
           and
           enabl'd
           to
           maintain
           a
           cherfull
           conversation
           ,
           to
           the
           solace
           and
           love
           of
           each
           other
           ,
           according
           as
           God
           intended
           and
           promis'd
           in
           the
           very
           first
           foundation
           of
           matrimony
           ,
           
             I
             will
             make
             him
             a
             help
             meet
             for
             him
             ;
          
           for
           surely
           what
           God
           intended
           and
           promis'd
           ,
           that
           only
           can
           be
           thought
           to
           be
           of
           his
           joyning
           ,
           and
           not
           the
           contrary
           .
           So
           likewise
           the
           Apostle
           witnesseth
           1
           
             Cor.
          
           7.
           15.
           that
           in
           mariage
           
             God
             hath
             call'd
             us
             to
             peace
             .
          
           And
           doubtles
           in
           what
           respect
           he
           hath
           call'd
           us
           to
           mariage
           ,
           in
           that
           also
           he
           hath
           joyn'd
           us
           .
           The
           rest
           whom
           either
           disproportion
           or
           deadnes
           of
           spirit
           ,
           or
           somthing
           distastfull
           &
           avers
           in
           the
           immutable
           bent
           of
           nature
           renders
           uncōjugal
           ,
           error
           may
           have
           joyn'd
           ;
           but
           God
           never
           joyn'd
           against
           the
           meaning
           of
           his
           own
           ordinance
           .
           And
           if
           he
           joynd
           them
           not
           ,
           then
           is
           there
           no
           power
           above
           their
           own
           consent
           to
           hinder
           them
           from
           unjoyning
           ;
           when
           they
           cannot
           reap
           the
           soberest
           ends
           of
           beeing
           together
           in
           any
           tolerable
           sort
           .
           Neither
           can
           it
           be
           said
           properly
           that
           such
           twain
           were
           ever
           divorc't
           ,
           but
           onely
           parted
           from
           each
           other
           ,
           as
           two
           persons
           unconjunctive
           ,
           and
           unmariable
           together
           .
           But
           if
           ,
           whom
           God
           hath
           made
           a
           fit
           help
           ,
           frowardnes
           or
           private
           injuries
           have
           made
           unfit
           ,
           that
           beeing
           the
           secret
           of
           mariage
           God
           can
           better
           judge
           then
           man
           ,
           neither
           is
           man
           indeed
           fit
           or
           able
           to
           decide
           this
           matter
           ;
           however
           it
           be
           ,
           undoubtedly
           a
           peacefull
           divorce
           is
           a
           lesse
           evil
           and
           lesse
           in
           scandal
           then
           a
           hatefull
           hard
           hearted
           and
           destructive
           continuance
           of
           mariage
           in
           the
           judgement
           of
           
             Moses
             ,
          
           and
           of
           Christ
           ,
           that
           justifies
           him
           in
           choosing
           the
           lesse
           evil
           ,
           which
           if
           it
           were
           an
           honest
           &
           civil
           prudence
           in
           the
           law
           ,
           what
           is
           there
           in
           the
           Gospel
           forbidding
           such
           a
           kind
           of
           legal
           wisdom
           ,
           though
           wee
           should
           admit
           the
           common
           Expositers
           .
        
         
           Having
           thus
           unfoulded
           those
           ambiguous
           reasōs
           ,
           wherwith
           Christ
           ,
           as
           his
           wont
           was
           ,
           gave
           to
           the
           Pharises
           that
           came
           to
           sound
           him
           ,
           such
           an
           answer
           as
           they
           deserv'd
           ,
           it
           will
           not
           be
           uneasie
           to
           explain
           the
           sentence
           it self
           that
           now
           follows
           ,
           
             Whosoever
             shall
             put
             away
             his
             wife
             ,
             except
             it
             be
             for
             fornication
             ,
             and
             shall
             marry
             another
             ,
             committeth
             adultery
             .
          
           First
           therfore
           I
           will
           set
           down
           what
           is
           observ'd
           by
           
             Grotius
          
           upon
           this
           point
           ,
           a
           man
           of
           general
           learning
           .
           Next
           I
           produce
           what
           mine
           own
           thoughts
           gave
           me
           ,
           before
           I
           had
           seen
           his
           annotations
           .
           
             Origen
             ,
          
           saith
           
           he
           ,
           notes
           that
           Christ
           nam'd
           adultery
           rather
           as
           one
           example
           of
           other
           like
           cases
           ,
           then
           as
           one
           only
           exception
           .
           And
           that
           it
           is
           frequent
           not
           only
           in
           human
           but
           in
           divine
           Laws
           to
           expresse
           one
           kind
           of
           fact
           ,
           wherby
           other
           causes
           of
           like
           nature
           may
           have
           the
           like
           plea
           :
           as
           
             Exod.
             21.
             18
             ,
             19
             ,
             20.
             26.
             
             Deut.
          
           19.
           5.
           
           And
           from
           the
           maxims
           of
           civil
           Law
           he
           shews
           that
           ev'n
           in
           sharpest
           penal
           laws
           ,
           the
           same
           reason
           hath
           the
           same
           right
           :
           and
           in
           gentler
           laws
           ,
           that
           from
           like
           causes
           to
           like
           the
           Law
           interprets
           rightly
           .
           But
           it
           may
           be
           objected
           ,
           saith
           he
           ,
           that
           nothing
           destroys
           the
           end
           of
           wedlock
           so
           much
           as
           adultery
           .
           To
           which
           he
           answers
           that
           mariage
           was
           not
           ordain'd
           only
           for
           copulation
           ,
           but
           for
           mutual
           help
           and
           comfort
           of
           life
           ;
           and
           if
           we
           mark
           diligently
           the
           nature
           of
           our
           Saviours
           commands
           ,
           wee
           shall
           finde
           that
           both
           their
           beginning
           and
           their
           end
           consists
           in
           charity
           :
           whose
           will
           is
           that
           wee
           should
           so
           be
           good
           to
           others
           ,
           as
           that
           wee
           be
           not
           cruel
           to
           our selves
           .
           And
           hence
           it
           appears
           why
           
             Mark
          
           and
           
             Luke
          
           and
           St.
           
             Paul
          
           to
           the
           
             Cor.
          
           mentioning
           this
           precept
           of
           Christ
           ,
           adde
           no
           exception
           ;
           because
           exceptions
           that
           arise
           from
           natural
           equity
           are
           included
           silently
           under
           general
           terms
           :
           it
           would
           be
           consider'd
           therfore
           whether
           the
           same
           equity
           may
           not
           have
           place
           in
           other
           cases
           lesse
           frequent
           .
           Thus
           farre
           he
           .
           From
           hence
           ,
           is
           what
           I
           adde
           :
           first
           ,
           that
           this
           saying
           of
           Christ
           ,
           as
           it
           is
           usually
           expounded
           ,
           can
           be
           no
           law
           at
           all
           ,
           that
           man
           for
           no
           cause
           should
           separate
           but
           for
           adultery
           ,
           except
           it
           be
           a
           supernatural
           law
           ,
           not
           binding
           us
           ,
           as
           wee
           now
           are
           :
           had
           it
           bin
           the
           law
           of
           nature
           ,
           either
           the
           
             Iews
             ,
          
           or
           some
           other
           wise
           and
           civil
           Nation
           would
           have
           pres't
           it
           :
           or
           let
           it
           be
           so
           ;
           yet
           that
           law
           
             Deut.
          
           24.
           1.
           wherby
           a
           man
           hath
           leave
           to
           part
           ,
           whenas
           for
           just
           and
           natural
           cause
           discover'd
           he
           cannot
           love
           ,
           is
           a
           law
           ancienter
           ,
           and
           deeper
           ingrav'n
           in
           blameles
           nature
           then
           the
           other
           :
           therfore
           the
           inspired
           Law-giver
           
             Moses
          
           took
           care
           that
           this
           should
           be
           specify'd
           and
           allow'd
           :
           the
           other
           he
           let
           vanish
           in
           silence
           ,
           not
           once
           repeated
           in
           the
           volume
           of
           his
           law
           ,
           ev'n
           as
           the
           reason
           of
           it
           vanisht
           with
           Paradise
           .
           Secondly
           ,
           this
           can
           be
           no
           new
           command
           ,
           for
           the
           Gospel
           enjoyns
           no
           new
           morality
           ,
           save
           only
           the
           infinit
           enlargement
           of
           charity
           ,
           which
           in
           this
           respect
           is
           call'd
           the
           
             new
             Commandement
          
           by
           St.
           
             Iohn
             ;
          
           as
           being
           the
           accomplishment
           of
           every
           command
           .
           Thirdly
           ,
           It
           is
           no
           command
           of
           perfection
           further
           then
           it
           partakes
           of
           charity
           ,
           which
           is
           
             the
             bond
             of
             perfection
             .
          
           Those
           commands
           therfore
           which
           compell
           us
           to
           self-cruelty
           above
           our
           strength
           ,
           so
           hardly
           will
           help
           forward
           to
           perfection
           ,
           that
           they
           hinder
           &
           set
           backward
           in
           all
           the
           common
           rudiments
           of
           Christianity
           ;
           as
           was
           prov'd
           .
           It
           being
           thus
           
           clear
           ,
           that
           the
           words
           of
           Christ
           can
           be
           no
           kind
           of
           command
           ,
           as
           they
           are
           vulgarly
           tak'n
           ,
           wee
           shall
           now
           see
           in
           what
           sense
           they
           may
           be
           a
           command
           ,
           and
           that
           an
           excellent
           one
           ,
           the
           same
           with
           that
           of
           
             Moses
             ,
          
           and
           no
           other
           .
           
             Moses
          
           had
           granted
           that
           only
           for
           a
           natural
           annoyance
           ,
           defect
           ,
           or
           dislike
           ,
           whether
           in
           body
           or
           mind
           ,
           (
           for
           so
           the
           Hebrew
           words
           plainly
           note
           )
           which
           a
           man
           could
           not
           force
           himself
           to
           live
           with
           ,
           he
           might
           give
           a
           bill
           of
           divorce
           ;
           therby
           forbidding
           any
           other
           cause
           wherin
           amendment
           or
           reconciliation
           might
           have
           place
           .
           This
           law
           the
           Pharises
           depraving
           ,
           extended
           to
           any
           slight
           contentious
           cause
           whatsoever
           .
           Christ
           therfore
           seeing
           where
           they
           halted
           ,
           urges
           the
           negative
           part
           of
           that
           law
           ,
           which
           is
           necessarily
           understood
           (
           for
           the
           determinate
           permission
           of
           
             Moses
          
           binds
           them
           from
           further
           licence
           )
           and
           checking
           their
           supercilious
           drift
           ,
           declares
           that
           no
           accidental
           ,
           temporary
           ,
           or
           reconciliable
           offence
           ,
           except
           fornication
           ,
           can
           justifie
           a
           divorce
           :
           he
           touches
           not
           heer
           those
           natural
           and
           perpetual
           hindrances
           of
           society
           ,
           which
           are
           not
           to
           be
           remov'd
           :
           for
           such
           ,
           as
           they
           are
           aptest
           to
           cause
           an
           unchangeable
           offence
           ,
           so
           are
           they
           not
           capable
           of
           reconcilement
           ,
           because
           not
           of
           amendment
           .
           Thus
           is
           
             Moses
          
           law
           heer
           solidly
           confirm'd
           ;
           and
           those
           causes
           which
           he
           permitted
           ,
           not
           a
           jot
           gainsaid
           .
           And
           that
           this
           is
           the
           true
           meaning
           of
           this
           place
           ,
           I
           prove
           also
           by
           no
           lesse
           an
           Author
           then
           St.
           
             Paul
          
           himself
           ,
           1
           
             Cor.
          
           7.
           10
           ,
           11.
           upon
           which
           text
           Interpreters
           agree
           ,
           that
           the
           Apostle
           only
           repeats
           the
           precept
           of
           Christ
           :
           where
           while
           he
           speaks
           of
           
             the
             wives
             reconcilement
             to
             her
             husband
             ,
          
           he
           puts
           it
           out
           of
           controversie
           ,
           that
           our
           Saviour
           meant
           only
           matters
           of
           strife
           and
           reconcilement
           ;
           of
           which
           sort
           he
           would
           not
           that
           any
           difference
           should
           be
           the
           occasion
           of
           divorce
           ,
           except
           fornication
           .
        
         
           But
           because
           wee
           know
           that
           Christ
           never
           gave
           a
           judicial
           law
           ,
           and
           that
           the
           word
           
             fornication
          
           is
           variously
           significant
           in
           Scripture
           ,
           it
           will
           be
           much
           right
           don
           to
           our
           Saviours
           words
           ,
           to
           consider
           diligently
           ,
           whether
           it
           be
           meant
           heer
           ,
           that
           nothing
           but
           actual
           fornicatiō
           ,
           prov'd
           by
           witnes
           ,
           can
           warrant
           a
           divorce
           ;
           for
           so
           our
           Canon
           Law
           judges
           .
           Neverthelesse
           ,
           as
           I
           find
           that
           
             Grotius
          
           on
           this
           place
           hath
           observ'd
           ,
           the
           Christian
           Emperours
           ,
           
             Theodosius
          
           the
           second
           ,
           and
           
             Iustinian
             ,
          
           men
           of
           high
           wisdom
           and
           reputed
           piety
           ,
           decree'd
           it
           to
           be
           a
           divorsive
           fornication
           ,
           if
           the
           wife
           attempted
           either
           against
           the
           knowledge
           ,
           or
           obstinately
           against
           the
           will
           of
           her
           husband
           ,
           such
           things
           as
           gave
           open
           suspicion
           of
           adulterizing
           ;
           as
           the
           wilfull
           haunting
           of
           feasts
           ,
           and
           invitations
           with
           men
           not
           of
           her
           neer
           kindred
           ,
           the
           lying
           forth
           of
           her
           hous
           
           without
           probable
           cause
           ,
           the
           frequenting
           of
           Theaters
           against
           her
           husbands
           mind
           ,
           her
           endeavour
           to
           prevent
           ,
           or
           destroy
           conception
           .
           Hence
           that
           of
           
             Ierom
             ,
             Where
             fornication
             is
             suspected
             ,
             the
             wife
             may
             lawfully
             be
             divorc't
             ;
          
           not
           that
           every
           motion
           of
           a
           jealous
           mind
           should
           be
           regarded
           ,
           but
           that
           it
           should
           not
           be
           exacted
           to
           prove
           all
           things
           by
           the
           visibility
           of
           Law
           witnessing
           ,
           or
           els
           to
           hood-wink
           the
           mind
           :
           for
           the
           Law
           is
           not
           able
           to
           judge
           of
           these
           things
           but
           by
           the
           rule
           of
           equity
           ,
           and
           by
           permitting
           a
           wise
           man
           to
           walk
           the
           middle-way
           of
           a
           prudent
           circumspection
           ,
           neither
           wretchedly
           jealous
           ,
           nor
           stupidly
           and
           tamely
           patient
           .
           To
           this
           purpose
           hath
           
             Grotius
          
           in
           his
           notes
           .
           He
           shews
           also
           that
           fornicatiō
           is
           tak'n
           in
           Scripture
           for
           such
           a
           continual
           headstrong
           behaviour
           ,
           as
           tends
           to
           plain
           contempt
           of
           the
           husband
           :
           and
           proves
           it
           out
           of
           
             Iudges
          
           19.
           2.
           where
           the
           Levites
           wife
           is
           said
           to
           have
           playd
           the
           whoor
           against
           him
           ;
           which
           
             Iosephus
          
           and
           the
           
             Septuagint
             ,
          
           with
           the
           
             Chaldaean
             ,
          
           interpret
           only
           of
           stubbornnes
           and
           rebellion
           against
           her
           husband
           :
           and
           to
           this
           I
           adde
           that
           
             Kimchi
          
           and
           the
           two
           other
           Rabbies
           who
           glosse
           the
           text
           ,
           are
           in
           the
           same
           opinion
           .
           
             Ben
             Gersom
          
           reasons
           that
           had
           it
           bin
           whoordom
           ,
           a
           Jew
           and
           Levite
           would
           have
           disdain'd
           to
           fetch
           her
           again
           .
           And
           this
           I
           shall
           cōtribute
           ,
           that
           had
           it
           bin
           whoordom
           she
           would
           have
           chosen
           any
           other
           place
           to
           run
           to
           ,
           then
           to
           her
           fathers
           house
           ,
           it
           being
           so
           infamous
           for
           an
           hebrew
           woman
           to
           play
           the
           harlot
           ,
           and
           so
           opprobrious
           to
           the
           parents
           .
           Fornication
           then
           in
           this
           place
           of
           the
           
             Iudges
             ,
          
           is
           understood
           for
           stubborn
           disobedience
           against
           the
           husband
           ,
           and
           not
           for
           adultery
           .
           A
           sin
           of
           that
           sudden
           activity
           ,
           as
           to
           be
           already
           committed
           ,
           when
           no
           more
           is
           don
           ,
           but
           only
           lookt
           unchastly
           :
           which
           yet
           I
           should
           be
           loath
           to
           judge
           worthy
           a
           divorce
           ,
           though
           in
           our
           Saviours
           language
           it
           be
           call'd
           adultery
           .
           Neverthelesse
           ,
           when
           palpable
           and
           frequent
           signes
           are
           giv'n
           ,
           the
           law
           of
           God
           
             Num.
          
           5.
           so
           far
           gave
           way
           to
           the
           jealousie
           of
           a
           man
           ,
           as
           that
           the
           woman
           set
           before
           the
           Sanctuary
           with
           her
           head
           uncover'd
           ,
           was
           adju●'d
           by
           the
           Priest
           to
           swear
           whether
           she
           were
           fals
           or
           no
           ;
           and
           constrain'd
           to
           drink
           that
           
             bitter
             water
          
           with
           an
           undoubted
           
             curse
             of
             rottennesse
             ,
             and
             tympany
          
           to
           follow
           ,
           unlesse
           she
           were
           innocent
           .
           And
           the
           jealous
           man
           had
           not
           bin
           guiltles
           before
           God
           ,
           as
           seems
           by
           the
           last
           
             ver.
          
           if
           having
           such
           a
           suspicion
           in
           his
           head
           he
           should
           neglect
           this
           trial
           ,
           which
           ,
           if
           to
           this
           day
           it
           be
           not
           to
           be
           us'd
           ,
           or
           be
           thought
           as
           uncertain
           of
           effect
           ,
           as
           our
           antiquated
           law
           of
           
             Ordalium
             ,
          
           yet
           all
           equity
           will
           judge
           that
           many
           adulterous
           demeanors
           which
           are
           of
           lewd
           suspicion
           and
           example
           ,
           may
           be
           held
           sufficient
           to
           incurre
           a
           divorce
           ;
           though
           the
           act
           
           it self
           hath
           not
           bin
           prov'd
           .
           And
           seeing
           the
           generosity
           of
           our
           Nation
           is
           so
           ,
           as
           to
           account
           no
           reproach
           more
           abominable
           ,
           then
           to
           be
           nick-nam'd
           the
           husband
           of
           an
           adultresse
           ,
           that
           our
           law
           should
           not
           be
           as
           ample
           as
           the
           law
           of
           God
           to
           vindicate
           a
           man
           from
           that
           ignoble
           sufferance
           ,
           is
           our
           barbarous
           unskilfulnes
           ,
           not
           considering
           that
           the
           law
           should
           be
           exasperated
           according
           to
           our
           estimation
           of
           the
           injury
           .
           And
           if
           it
           must
           be
           suffer'd
           till
           the
           act
           be
           visibly
           prov'd
           ,
           
             Salomon
          
           himself
           whose
           judgement
           will
           be
           granted
           to
           surpasse
           the
           acutenes
           of
           any
           Canonist
           ,
           confesses
           
             Prov.
          
           30.
           19
           ,
           20.
           that
           for
           the
           act
           of
           adultery
           ,
           it
           is
           as
           difficult
           to
           be
           found
           as
           the
           
             track
             of
             an
             Eagle
             in
             the
             air
             ,
             or
             the
             way
             of
             a
             ship
             in
             the
             Sea
             :
          
           so
           that
           a
           man
           may
           be
           put
           to
           unmanly
           indignities
           ,
           ere
           it
           be
           found
           out
           .
           This
           therfore
           may
           be
           anough
           to
           inform
           us
           that
           divorsive
           adultery
           is
           not
           limited
           by
           our
           Saviour
           to
           the
           utmost
           act
           ,
           and
           that
           to
           be
           attested
           always
           by
           eye-witnesse
           :
           but
           may
           be
           extended
           also
           to
           divers
           obvious
           actions
           ,
           which
           either
           plainly
           lead
           to
           adultery
           ,
           or
           give
           such
           presumtion
           wherby
           sensible
           men
           may
           suspect
           the
           deed
           to
           be
           already
           don
           .
           And
           this
           the
           rather
           may
           be
           thought
           ,
           in
           that
           our
           Saviour
           chose
           to
           use
           the
           word
           
             fornication
             ,
          
           which
           word
           is
           found
           to
           signify
           other
           matrimonial
           transgressions
           of
           main
           breach
           to
           that
           Covnant
           besides
           actual
           adultery
           .
           Thus
           at
           length
           wee
           see
           both
           by
           this
           and
           by
           other
           places
           ,
           that
           there
           is
           scarse
           any
           one
           saying
           in
           the
           Gospel
           ,
           but
           must
           be
           read
           with
           limitations
           and
           distinctions
           ,
           to
           be
           rightly
           understood
           ;
           for
           Christ
           gives
           no
           full
           comments
           or
           continu'd
           discourses
           ,
           but
           scatters
           the
           heavnly
           grain
           of
           his
           doctrin
           like
           pearle
           heer
           and
           there
           ,
           which
           requires
           a
           skilfull
           and
           laborious
           gatherer
           ;
           who
           must
           compare
           the
           words
           he
           finds
           ,
           with
           other
           precepts
           ,
           with
           the
           end
           of
           every
           ordinance
           ,
           and
           with
           the
           general
           
             analogy
          
           of
           Evangelick
           doctrine
           :
           otherwise
           many
           particular
           sayings
           would
           be
           but
           strange
           repugnant
           riddles
           ;
           &
           the
           Church
           would
           offend
           in
           granting
           divorce
           for
           frigidity
           ,
           which
           is
           not
           heer
           excepted
           with
           adultery
           ,
           but
           by
           them
           added
           .
           And
           this
           was
           it
           undoubtedly
           which
           gave
           reason
           to
           St.
           
             Paul
          
           of
           his
           own
           authority
           ,
           as
           he
           professes
           ,
           and
           without
           command
           from
           the
           Lord
           ,
           to
           enlarge
           the
           seeming
           construction
           of
           those
           places
           in
           the
           Gospel
           ,
           by
           adding
           a
           case
           wherin
           a
           person
           deserted
           which
           is
           somthing
           lesse
           then
           divorc't
           ,
           may
           lawfully
           marry
           again
           .
           And
           having
           declar'd
           his
           opinion
           in
           one
           case
           ,
           he
           leavs
           a
           furder
           liberty
           for
           christian
           prudence
           to
           determin
           in
           cases
           of
           like
           importance
           ;
           using
           words
           so
           plain
           as
           are
           not
           to
           be
           shifted
           off
           ,
           
             that
             a
             brother
             or
             a
             sister
             is
             not
             under
             bondage
             in
             such
             cases
             ;
          
           adding
           also
           ,
           that
           
           
             God
             hath
             call'd
             us
             to
             peace
          
           in
           mariage
           .
           Now
           if
           it
           be
           plain
           that
           a
           Christian
           may
           be
           brought
           into
           unworthy
           
             bondage
             ,
          
           and
           his
           religious
           
             peace
          
           not
           only
           interrupted
           now
           and
           then
           ,
           but
           perpetually
           and
           finally
           hinderd
           in
           wedlock
           by
           mis-yoking
           with
           a
           diversity
           of
           nature
           as
           well
           as
           of
           religion
           ,
           the
           reasons
           of
           St
           
             Paul
          
           cannot
           be
           made
           special
           to
           that
           one
           case
           of
           infidelity
           ,
           but
           are
           of
           equal
           moment
           to
           a
           divorce
           wherever
           Christian
           liberty
           and
           peace
           are
           without
           fault
           equally
           obstructed
           .
           That
           the
           ordinance
           which
           God
           gave
           to
           our
           comfort
           ,
           may
           not
           be
           pinn'd
           upon
           us
           to
           our
           undeserved
           thraldom
           ;
           to
           be
           coop't
           up
           as
           it
           were
           in
           mockery
           of
           wedlock
           ,
           to
           a
           perpētual
           betrothed
           lonelines
           and
           discontent
           ,
           if
           nothing
           wors
           ensue
           .
           There
           beeing
           nought
           els
           of
           mariage
           left
           between
           such
           ,
           but
           a
           displeasing
           and
           forc't
           remedy
           against
           the
           sting
           of
           a
           brute
           desire
           ;
           which
           fleshly
           accustoming
           without
           the
           souls
           union
           and
           commixture
           of
           intellectual
           delight
           ,
           as
           it
           is
           rather
           a
           soiling
           then
           a
           fulfilling
           of
           mariage-rites
           ,
           so
           is
           it
           anough
           to
           imbase
           the
           mettle
           of
           a
           generous
           spirit
           ,
           and
           sinks
           him
           to
           a
           low
           and
           vulgar
           pitch
           of
           endeavour
           in
           all
           his
           actions
           ,
           or
           ,
           which
           is
           wors
           ,
           leavs
           him
           in
           a
           dispairing
           plight
           of
           abject
           and
           hard'n'd
           thoughts
           :
           which
           condition
           ,
           rather
           then
           a
           good
           man
           should
           fall
           into
           ,
           a
           man
           usefull
           in
           the
           service
           of
           God
           and
           mankind
           ,
           Christ
           himself
           hath
           taught
           us
           to
           dispence
           with
           the
           most
           sacred
           ordinances
           of
           his
           worship
           ;
           even
           for
           a
           bodily
           healing
           to
           dispence
           with
           that
           holy
           &
           speculative
           rest
           of
           Sabbath
           ;
           much
           more
           then
           with
           the
           erroneous
           observance
           of
           an
           illknottedmariage
           for
           the
           sustaining
           of
           an
           overcharg'd
           faith
           and
           perseverance
           .
        
         
           And
           though
           bad
           causes
           would
           take
           licence
           by
           this
           pretext
           ,
           if
           that
           cannot
           be
           remedied
           ,
           upon
           their
           conscience
           be
           it
           ,
           who
           shall
           so
           doe
           .
           This
           was
           that
           hardnes
           of
           heart
           ,
           &
           abuse
           of
           a
           good
           law
           which
           
             Moses
          
           was
           content
           to
           suffer
           rather
           then
           good
           men
           should
           not
           have
           it
           at
           all
           to
           use
           needfully
           .
           And
           he
           who
           to
           run
           after
           one
           lost
           sheep
           left
           ninety
           nine
           of
           his
           own
           flock
           at
           random
           in
           the
           Wildernes
           ,
           would
           little
           perplex
           his
           thought
           for
           the
           obduring
           of
           nine
           hunder'd
           and
           ninety
           such
           as
           will
           daily
           take
           wors
           liberties
           whether
           they
           have
           permission
           or
           not
           .
           To
           conclude
           ,
           as
           without
           charity
           God
           hath
           giv'n
           no
           commandment
           to
           men
           ,
           so
           without
           it
           ,
           neither
           can
           men
           rightly
           beleeve
           any
           commandment
           givn
           .
           For
           every
           act
           of
           true
           faith
           ,
           as
           well
           that
           wherby
           we
           beleeve
           the
           law
           ,
           as
           that
           wherby
           wee
           endeavour
           the
           law
           is
           wrought
           in
           us
           by
           charity
           :
           according
           to
           that
           in
           the
           divine
           hymne
           of
           St.
           
             Paul
             ,
          
           1
           Cor.
           13.
           
           
             Charity
             beleeveth
             all
             things
             :
          
           not
           as
           if
           she
           were
           
           so
           credulous
           ,
           which
           is
           the
           exposition
           hitherto
           current
           ,
           for
           that
           were
           a
           trivial
           praise
           ,
           but
           to
           teach
           us
           that
           charity
           is
           the
           high
           governesse
           of
           our
           belief
           ,
           and
           that
           wee
           cannot
           safely
           assent
           to
           any
           precept
           writt'n
           in
           the
           Bible
           ,
           but
           as
           charity
           commends
           it
           to
           us
           .
           Which
           agrees
           with
           that
           of
           the
           same
           Apostle
           to
           the
           
             Ephes.
          
           4.
           14
           ,
           15.
           where
           he
           tels
           us
           that
           the
           way
           to
           get
           a
           sure
           undoubted
           knowledge
           of
           things
           ,
           is
           to
           hold
           that
           for
           truth
           ,
           which
           accords
           most
           with
           charity
           .
           Whose
           unerring
           guidance
           and
           conduct
           having
           follow'd
           as
           a
           loadstarre
           with
           all
           diligence
           and
           fidelity
           in
           this
           question
           ,
           I
           trust
           ,
           through
           the
           help
           of
           that
           illuminating
           Spirit
           which
           hath
           favor'd
           me
           ,
           to
           have
           don
           no
           every
           daies
           work
           :
           in
           asserting
           after
           many
           ages
           the
           words
           of
           Christ
           with
           other
           Scriptures
           of
           great
           concernment
           from
           burdensom
           &
           remorsles
           obscurity
           ,
           tangl'd
           with
           manifold
           repugnances
           ,
           to
           their
           native
           lustre
           and
           consent
           between
           each
           other
           :
           heerby
           also
           dissolving
           tedious
           and
           
             Gordian
          
           difficulties
           ,
           which
           have
           hitherto
           molested
           the
           Church
           of
           God
           ,
           and
           are
           now
           decided
           not
           with
           the
           sword
           of
           
             Alexander
             ,
          
           but
           with
           the
           immaculate
           hands
           of
           charity
           ,
           to
           the
           unspeakable
           good
           of
           Christendom
           And
           let
           the
           extrem
           literalist
           sit
           down
           now
           &
           revolve
           whether
           this
           in
           all
           necessity
           be
           not
           the
           due
           result
           of
           our
           Saviours
           words
           ;
           or
           if
           he
           persist
           to
           be
           otherwise
           opinion'd
           ,
           let
           him
           well
           advise
           ,
           lest
           thinking
           to
           gripe
           fast
           the
           Gospel
           ,
           he
           be
           found
           in
           stead
           with
           the
           canon
           law
           in
           his
           fist
           :
           whose
           boistrous
           edicts
           tyrannizing
           the
           blessed
           ordinance
           of
           mariage
           into
           the
           quality
           of
           a
           most
           unnatural
           and
           unchristianly
           yoke
           ,
           have
           giv'n
           the
           flesh
           this
           advantage
           to
           hate
           it
           ,
           &
           turn
           aside
           ,
           oft-times
           unwillingly
           ,
           to
           all
           dissolute
           uncleannesse
           ,
           even
           till
           punishment
           it self
           is
           weary
           and
           overcome
           by
           the
           incredible
           frequency
           of
           trading
           lust
           ,
           and
           uncontroull'd
           adulteries
           .
           Yet
           men
           whose
           Creed
           is
           custom
           ,
           I
           doubt
           not
           but
           will
           be
           still
           endeavouring
           to
           hide
           the
           sloth
           of
           thir
           own
           timorous
           capacities
           with
           this
           pretext
           ,
           that
           for
           all
           this
           t
           is
           better
           to
           endure
           with
           patience
           and
           silence
           this
           affliction
           which
           God
           hath
           sent
           And
           I
           agree
           t
           is
           true
           ;
           if
           this
           be
           exhorted
           and
           not
           enjoyn'd
           ;
           but
           withall
           ,
           it
           will
           be
           wisely
           don
           to
           be
           as
           sure
           as
           may
           be
           ,
           that
           what
           mans
           iniquity
           hath
           laid
           on
           ,
           be
           not
           imputed
           to
           Gods
           sending
           ;
           least
           under
           the
           colour
           of
           an
           affected
           patience
           wee
           detain
           our selves
           at
           the
           gulphs
           mouth
           of
           many
           hideous
           temptations
           ,
           not
           to
           be
           withstood
           without
           proper
           gifts
           ,
           which
           as
           
             Perkins
          
           well
           notes
           ,
           God
           gives
           not
           ordinarily
           ,
           no
           not
           to
           most
           earnest
           prayers
           .
           Therfore
           wee
           pray
           ,
           
             Lead
             us
             not
             into
             temptation
             .
          
           a
           vain
           prayer
           ,
           if
           having
           led
           our selves
           thither
           ,
           wee
           love
           to
           stay
           in
           that
           perilous
           
           condition
           .
           God
           sends
           remedies
           ,
           as
           well
           as
           evills
           ;
           under
           which
           he
           who
           lies
           and
           groans
           ,
           that
           may
           lawfully
           acquitt
           himself
           ,
           is
           accessory
           to
           his
           own
           ruin
           :
           nor
           will
           it
           excuse
           him
           ,
           though
           he
           suffer
           ,
           through
           a
           sluggish
           fearfulnes
           to
           search
           throughly
           what
           is
           lawfull
           ,
           for
           feare
           of
           disquieting
           the
           secure
           falsity
           of
           an
           old
           opinion
           .
           Who
           doubts
           not
           but
           that
           it
           may
           be
           piously
           said
           to
           him
           who
           would
           dismiss
           frigidity
           ,
           bear
           your
           trial
           ,
           take
           it
           as
           if
           God
           would
           have
           you
           live
           this
           life
           of
           continence
           :
           if
           he
           exhort
           this
           ,
           I
           hear
           him
           as
           an
           Angel
           ,
           though
           he
           speak
           without
           warrant
           :
           but
           if
           he
           would
           compell
           me
           ,
           I
           know
           him
           for
           Satan
           .
           To
           him
           who
           divorces
           an
           adulteresse
           ,
           Piety
           might
           say
           ;
           Pardon
           her
           ;
           you
           may
           shew
           much
           mercy
           ,
           you
           may
           win
           a
           soul
           :
           yet
           the
           law
           both
           of
           God
           &
           man
           leavs
           it
           freely
           to
           him
           .
           For
           God
           loves
           not
           to
           plow
           out
           the
           heart
           of
           our
           endeavours
           with
           over-hard
           and
           sad
           tasks
           .
           God
           delights
           not
           to
           make
           a
           drudge
           of
           vertue
           ,
           whose
           actions
           must
           be
           all
           elective
           and
           unconstrain'd
           .
           Forc't
           vertu
           is
           as
           a
           bolt
           overshot
           ,
           it
           goes
           neither
           forward
           nor
           backward
           ,
           &
           does
           no
           good
           as
           it
           stands
           .
           Seeing
           therfore
           that
           neither
           Scripture
           nor
           reason
           hath
           laid
           this
           unjust
           austerity
           upon
           divorce
           ,
           we
           may
           resolv
           that
           nothing
           els
           hath
           wrought
           it
           ,
           but
           that
           letter-bound
           servility
           of
           the
           Canon
           Doctors
           ,
           supposing
           mariage
           to
           be
           a
           Sacrament
           ,
           and
           out
           of
           the
           art
           they
           have
           to
           lay
           unnecessary
           burdens
           upon
           all
           men
           ,
           to
           make
           a
           fair
           shew
           in
           the
           fleshly
           observance
           of
           matrimony
           ,
           though
           peace
           &
           love
           with
           all
           other
           conjugal
           respects
           fare
           never
           so
           ill
           .
           And
           indeed
           the
           Papists
           who
           are
           the
           strictest
           forbidders
           of
           divorce
           ,
           are
           the
           easiest
           libertines
           to
           admit
           of
           grossest
           uncleannesse
           ;
           as
           if
           they
           had
           a
           designe
           by
           making
           wedlock
           a
           supportles
           yoke
           ,
           to
           violate
           it
           most
           ,
           under
           colour
           of
           preserving
           it
           most
           inviolable
           ,
           and
           with
           all
           delighting
           ,
           as
           their
           mystery
           is
           ,
           to
           make
           men
           the
           day-labourers
           of
           their
           own
           affliction
           ;
           as
           if
           there
           were
           such
           a
           scarsity
           of
           miseries
           from
           abroad
           ,
           that
           wee
           should
           be
           made
           to
           melt
           our
           choisest
           home-blessings
           ,
           and
           coin
           them
           into
           crosses
           ,
           for
           want
           wherby
           to
           hold
           commerce
           with
           patience
           .
           If
           any
           therfore
           who
           shall
           hap
           to
           read
           this
           discours
           ,
           hath
           bin
           through
           misadventure
           ill
           ingag'd
           in
           this
           contracted
           evill
           heer
           complain'd
           of
           ,
           and
           finds
           the
           fits
           and
           workings
           of
           a
           high
           impatience
           frequently
           upon
           him
           ,
           of
           all
           those
           wild
           words
           which
           men
           in
           misery
           think
           to
           ease
           themselves
           by
           uttering
           ,
           let
           him
           not
           op'n
           his
           lips
           against
           the
           providence
           of
           heav'n
           ,
           or
           tax
           the
           waies
           of
           God
           and
           his
           divine
           Truth
           ;
           for
           they
           are
           equal
           ,
           easy
           ,
           and
           not
           burdensome
           ;
           nor
           do
           they
           ever
           crosse
           the
           just
           and
           reasonable
           desires
           of
           men
           ,
           nor
           involve
           this
           our
           portion
           
           of
           mortall
           life
           ,
           into
           a
           necessity
           of
           sadnes
           and
           malecontent
           ,
           by
           Laws
           commanding
           over
           the
           unreducible
           
             antipathies
          
           of
           nature
           sooner
           or
           later
           found
           :
           but
           allow
           us
           to
           remedy
           and
           shake
           off
           those
           evills
           into
           which
           human
           error
           hath
           led
           us
           through
           the
           middest
           of
           our
           best
           intentions
           ;
           and
           to
           support
           our
           incident
           extremities
           by
           that
           authentick
           precept
           of
           sovran
           charity
           ;
           whose
           grand
           Commission
           is
           to
           doe
           and
           to
           dispose
           over
           all
           the
           ordinances
           of
           God
           to
           man
           ;
           that
           love
           &
           truth
           may
           advance
           each
           other
           to
           everlasting
           .
           While
           we
           literally
           superstitious
           through
           customary
           faintnes
           of
           heart
           ,
           not
           venturing
           to
           peirce
           with
           our
           free
           thoughts
           into
           the
           full
           latitude
           of
           nature
           and
           religion
           ,
           abandon
           our selvs
           to
           serv
           under
           the
           tyranny
           of
           usurpt
           opinions
           ,
           suffering
           those
           ordinances
           which
           were
           allotted
           to
           our
           solace
           and
           reviving
           ,
           to
           trample
           over
           us
           and
           hale
           us
           into
           a
           multitude
           of
           sorrows
           which
           God
           never
           meant
           us
           .
           And
           where
           he
           set
           us
           in
           a
           fair
           allowance
           of
           way
           with
           honest
           liberty
           and
           prudence
           to
           our
           guard
           ,
           wee
           never
           leave
           subtilizing
           and
           casuisting
           till
           wee
           have
           straitn'd
           and
           par'd
           that
           liberal
           path
           into
           a
           razors
           edge
           to
           walk
           on
           between
           a
           precipice
           of
           unnecessary
           mischief
           on
           either
           side
           :
           and
           starting
           at
           every
           fals
           alarum
           ,
           wee
           doe
           not
           know
           which
           way
           to
           set
           a
           foot
           forward
           with
           manly
           confidence
           and
           Christian
           resolution
           ,
           through
           the
           confused
           ringing
           in
           our
           ears
           ,
           of
           
             panick
          
           scruples
           and
           amazements
           .
        
         
           Another
           act
           of
           papal
           encroachment
           it
           was
           ,
           to
           pluck
           the
           power
           &
           arbitrement
           of
           divorce
           from
           the
           master
           of
           family
           ,
           into
           whose
           hands
           God
           &
           the
           law
           of
           all
           Nations
           had
           put
           it
           ,
           &
           Christ
           so
           left
           it
           ,
           preaching
           only
           to
           the
           conscience
           ,
           and
           not
           authorizing
           a
           judiciall
           Court
           to
           tosse
           about
           and
           divulge
           the
           unaccountable
           and
           secret
           reasons
           of
           disaffection
           between
           man
           &
           wife
           ,
           as
           a
           thing
           most
           improperly
           answerable
           to
           any
           such
           kind
           of
           trial
           .
           But
           the
           Popes
           of
           
             Rome
          
           perceaving
           the
           great
           revenu
           and
           high
           autority
           it
           would
           give
           them
           ,
           ev'n
           over
           Princes
           ,
           to
           have
           the
           judging
           and
           deciding
           of
           such
           a
           main
           consequence
           in
           the
           life
           of
           man
           as
           was
           divorce
           ,
           wrought
           so
           upon
           the
           superstition
           of
           those
           ages
           ,
           as
           to
           devest
           them
           of
           that
           right
           which
           God
           from
           the
           beginning
           had
           entrusted
           to
           the
           husband
           :
           by
           which
           means
           they
           subjected
           that
           ancient
           and
           naturally
           domestick
           prerogative
           to
           an
           external
           &
           unbefitting
           judicature
           .
           For
           although
           differences
           in
           divorce
           about
           dowries
           ,
           jointures
           ,
           and
           the
           like
           ,
           besides
           the
           punishing
           of
           adultery
           ,
           ought
           not
           to
           passe
           without
           referring
           ,
           if
           need
           be
           ,
           to
           the
           Magistrate
           ,
           yet
           for
           him
           to
           interpose
           his
           jurisdictive
           power
           upon
           the
           inward
           and
           irremediable
           disposition
           of
           man
           ,
           to
           command
           love
           and
           
           
             sympathy
             ,
          
           to
           forbid
           dislike
           against
           the
           guiltles
           instinct
           of
           nature
           ,
           is
           not
           within
           the
           province
           of
           any
           law
           to
           reach
           ,
           &
           were
           indeed
           an
           uncommodious
           rudenes
           ,
           not
           a
           just
           power
           .
           For
           if
           natures
           resistles
           sway
           in
           love
           or
           hate
           be
           once
           compell'd
           ,
           it
           grows
           careles
           of
           it self
           ,
           vitious
           ,
           useles
           to
           friend
           ,
           unserviceable
           and
           spiritles
           to
           the
           Common-wealth
           .
           Wch
           
             Moses
          
           rightly
           foresaw
           ,
           and
           all
           wise
           Lawgivers
           that
           ever
           knew
           man
           ,
           what
           kind
           of
           creature
           he
           was
           .
           The
           Parliament
           also
           and
           
             Clergy
          
           of
           
             England
          
           were
           not
           ignorant
           of
           this
           ,
           when
           they
           consented
           that
           
             Harry
             the
          
           8th
           might
           put
           away
           
             his
             Q.
             Anne
             of
             Cleve
             ,
          
           whom
           he
           could
           not
           like
           ,
           after
           he
           had
           bin
           wedded
           half
           a
           year
           ;
           unles
           it
           were
           that
           contrary
           to
           the
           Proverb
           ,
           they
           made
           a
           necessity
           of
           that
           which
           might
           have
           bin
           a
           vertu
           in
           them
           to
           do
           .
           For
           ev'n
           the
           freedom
           and
           eminence
           of
           mans
           creation
           gives
           him
           to
           be
           a
           Law
           in
           this
           matter
           to
           himself
           ,
           beeing
           the
           head
           of
           the
           other
           sex
           which
           was
           made
           for
           him
           :
           whom
           therfore
           though
           he
           ought
           not
           to
           injure
           ,
           yet
           neither
           should
           he
           be
           forc't
           to
           retain
           in
           society
           to
           his
           own
           overthrow
           ,
           nor
           to
           hear
           any
           judge
           therin
           above
           himself
           .
           It
           being
           also
           an
           unseemly
           affront
           to
           the
           sequester'd
           &
           vail'd
           modesty
           of
           that
           sex
           ,
           to
           have
           her
           unpleasingnes
           and
           other
           concealements
           bandied
           up
           and
           down
           ,
           and
           aggravated
           in
           open
           Court
           by
           those
           hir'd
           maisters
           of
           tongue-fence
           .
           Such
           uncomely
           exigences
           it
           befell
           no
           lesse
           a
           Majesty
           then
           
             Henry
             th
          
           8th
           to
           be
           reduc't
           to
           ;
           who
           finding
           just
           reason
           in
           his
           conscience
           to
           forgoe
           his
           brothers
           wife
           ,
           after
           many
           indignities
           of
           beeing
           deluded
           ,
           and
           made
           a
           boy
           of
           by
           those
           his
           two
           
             cardinal
          
           Judges
           ,
           was
           constrain'd
           at
           last
           for
           want
           of
           other
           prooff
           ,
           that
           shee
           had
           bin
           carnally
           known
           by
           Prince
           
             Arthur
             ,
          
           ev'n
           to
           uncover
           the
           nakednes
           of
           that
           vertuous
           Lady
           ,
           &
           to
           recite
           openly
           the
           obscene
           evidence
           of
           his
           brothers
           chāberlain
           .
           Yet
           it
           pleas'd
           God
           to
           make
           him
           see
           all
           the
           tyranny
           of
           
             Rome
             ,
          
           by
           discovering
           this
           which
           they
           exercis'd
           over
           divorce
           ;
           and
           to
           make
           him
           the
           beginner
           of
           a
           reformation
           to
           this
           whole
           Kingdom
           by
           first
           asserting
           into
           his
           
             familiary
          
           power
           the
           right
           of
           just
           divorce
           .
           T
           is
           true
           ,
           an
           adultres
           cannot
           be
           sham'd
           anough
           by
           any
           publick
           proceeding
           ;
           but
           that
           woman
           whose
           honour
           is
           not
           appeach't
           ,
           is
           lesse
           injur'd
           by
           a
           silent
           dismission
           ,
           being
           otherwise
           not
           illiberally
           dealth
           with
           ,
           then
           to
           endure
           a
           clamouring
           debate
           of
           utterles
           things
           ,
           in
           a
           busines
           of
           that
           civil
           secrecy
           and
           difficult
           discerning
           ,
           as
           not
           to
           be
           over-much
           question'd
           by
           neerest
           friends
           .
           Which
           drew
           that
           answer
           from
           the
           greatest
           and
           worthiest
           
             Roman
          
           of
           his
           time
           
             Paulus
             Emilius
             ,
          
           beeing
           demanded
           why
           he
           would
           put
           away
           his
           wife
           for
           no
           visible
           reason
           ,
           
             This
             Shoo
             ,
          
           saith
           he
           ,
           and
           held
           
           it
           out
           on
           his
           foot
           ,
           
             is
             a
             neat
             shoo
             ,
             a
             new
             shoo
             ,
             and
             yet
             none
             of
             yee
             know
             where
             it
             wrings
             me
             ?
          
           much
           lesse
           by
           the
           unfamiliar
           cognisance
           of
           a
           fee'd
           gamester
           can
           such
           a
           private
           difference
           be
           examin'd
           ,
           neither
           ought
           it
           .
        
         
           Lastly
           ,
           All
           law
           is
           for
           some
           good
           that
           may
           be
           frequently
           attain'd
           without
           the
           admixture
           of
           a
           wors
           inconvenience
           ;
           but
           the
           Law
           forbidding
           divorce
           ,
           never
           attains
           to
           any
           good
           end
           of
           such
           prohibition
           ,
           but
           rather
           multiplies
           evil
           .
           If
           it
           aim
           at
           the
           establishment
           of
           matrimony
           ,
           wee
           know
           that
           cannot
           thrive
           under
           a
           loathed
           and
           forc't
           yoke
           ,
           but
           is
           daily
           violated
           :
           if
           it
           seek
           to
           prevent
           the
           sin
           of
           divorcing
           ,
           that
           lies
           not
           in
           the
           law
           to
           prevent
           ;
           for
           he
           that
           would
           divorce
           and
           marry
           again
           ,
           but
           for
           the
           law
           ,
           hath
           in
           the
           sight
           of
           God
           don
           it
           already
           .
           Civil
           or
           political
           sin
           it
           never
           was
           ,
           neither
           to
           Jew
           nor
           Gentile
           ,
           nor
           by
           any
           judicial
           intendment
           of
           Christ
           ,
           only
           culpable
           as
           it
           transgresses
           the
           allowance
           of
           
             Moses
          
           in
           the
           inward
           man
           ,
           which
           not
           any
           law
           but
           conscience
           only
           can
           evince
           .
           The
           law
           can
           only
           look
           whether
           it
           be
           an
           injury
           to
           the
           divorc't
           ,
           which
           in
           truth
           it
           can
           be
           none
           ,
           as
           a
           meer
           separation
           ;
           for
           if
           she
           consent
           ,
           wherin
           has
           the
           law
           to
           right
           her
           ?
           or
           consent
           not
           ,
           then
           is
           it
           either
           just
           and
           so
           deserv'd
           ,
           or
           if
           unjust
           ,
           such
           in
           all
           likelihood
           was
           the
           divorcer
           ,
           and
           to
           part
           from
           an
           unjust
           man
           is
           a
           happines
           ,
           &
           no
           injury
           to
           be
           lamented
           .
           But
           suppose
           it
           be
           an
           injury
           ,
           the
           Law
           is
           not
           able
           to
           amend
           it
           ,
           unlesse
           she
           think
           it
           other
           then
           a
           miserable
           redresse
           to
           return
           back
           from
           whence
           she
           was
           expell'd
           ,
           or
           but
           entreated
           to
           be
           gon
           ,
           or
           els
           to
           live
           apart
           still
           maried
           without
           mariage
           ,
           a
           maried
           widow
           .
           Last
           ,
           if
           it
           be
           to
           chast'n
           the
           divorcer
           ,
           what
           law
           punishes
           a
           deed
           which
           is
           not
           moral
           ,
           but
           natural
           ,
           a
           deed
           which
           cannot
           certainly
           be
           found
           to
           be
           an
           injury
           ,
           or
           how
           can
           it
           be
           punisht
           by
           prohibiting
           the
           divorce
           ,
           but
           that
           the
           innocent
           must
           equally
           partake
           ?
           So
           that
           wee
           see
           the
           Law
           can
           to
           no
           rational
           purpose
           forbid
           divorce
           ,
           it
           can
           only
           take
           care
           that
           the
           conditions
           of
           divorce
           be
           not
           injurious
           .
           But
           what
           ?
           Shall
           then
           the
           disposal
           of
           that
           power
           return
           again
           to
           the
           maister
           of
           family
           ?
           Wherfore
           not
           ?
           Since
           God
           there
           put
           it
           ,
           and
           the
           presumptuous
           Canon
           thence
           bereft
           it
           .
           This
           only
           must
           be
           provided
           ,
           that
           the
           ancient
           manner
           be
           observ'd
           in
           presence
           of
           the
           Minister
           ,
           and
           other
           grave
           selected
           Elders
           ;
           who
           after
           they
           shall
           have
           admonisht
           and
           prest
           upon
           him
           the
           words
           of
           our
           Saviour
           ,
           &
           he
           shall
           have
           protested
           in
           the
           faith
           of
           the
           eternal
           Gospel
           ,
           and
           the
           hope
           he
           has
           of
           happy
           resurrection
           ,
           that
           otherwise
           then
           thus
           he
           cannot
           doe
           ,
           and
           thinks
           himself
           ,
           &
           this
           his
           case
           not
           contain'd
           in
           that
           prohibition
           of
           divorce
           
           which
           Christ
           pronounc't
           ,
           the
           matter
           not
           beeing
           of
           malice
           ,
           but
           of
           nature
           ,
           and
           so
           not
           capable
           of
           reconciling
           ,
           to
           constrain
           him
           surder
           were
           to
           unehristen
           him
           ,
           to
           unman
           him
           ,
           to
           throw
           the
           mountain
           of
           
             Sinai
          
           upon
           him
           ,
           with
           the
           waight
           of
           the
           whole
           Law
           to
           boot
           ,
           flat
           against
           the
           liberty
           and
           essence
           of
           the
           Gospel
           ,
           and
           yet
           nothing
           available
           either
           to
           the
           sanctity
           of
           mariage
           ,
           the
           good
           of
           husband
           ,
           wife
           ,
           or
           children
           ,
           nothing
           profitable
           either
           to
           Church
           or
           Common
           wealth
           .
           But
           this
           would
           bring
           in
           confusion
           .
           Be
           of
           good
           cheer
           ,
           it
           would
           not
           :
           it
           wrought
           so
           little
           disorder
           among
           the
           
             Iews
          
           that
           from
           
             Moses
          
           till
           after
           the
           captivity
           not
           one
           of
           the
           Profets
           thought
           it
           worth
           rebuking
           ;
           for
           that
           of
           
             Malachy
          
           well
           lookt
           into
           ,
           will
           appeare
           to
           be
           ,
           not
           against
           divorcing
           ,
           but
           rather
           against
           keeping
           strange
           Concubines
           ,
           to
           the
           vexation
           of
           their
           
             Hebrew
          
           wives
           .
           If
           therfore
           wee
           Christians
           may
           be
           thought
           as
           good
           and
           tractable
           as
           the
           
             Iews
          
           were
           ,
           and
           certainly
           the
           prohibiters
           of
           divorce
           presume
           us
           to
           be
           better
           ,
           then
           lesse
           confusion
           is
           to
           be
           fear'd
           for
           this
           among
           us
           then
           was
           among
           them
           .
           If
           wee
           bee
           wors
           ,
           or
           but
           as
           bad
           ,
           which
           lamentable
           examples
           confirm
           wee
           are
           ,
           then
           have
           wee
           more
           ,
           or
           at
           least
           as
           much
           need
           of
           this
           permitted
           law
           ,
           as
           they
           to
           whom
           God
           expresly
           gave
           it
           under
           a
           harsher
           covnant
           .
           Let
           not
           therfore
           the
           frailty
           of
           man
           goe
           on
           thus
           inventing
           needlesse
           troubles
           to
           it self
           to
           groan
           under
           the
           fals
           imagination
           of
           a
           strictnes
           never
           impos'd
           from
           above
           ,
           enjoyning
           that
           for
           duty
           which
           is
           an
           impossible
           and
           vain
           supererogating
           .
           
             Bee
             not
             righteous
             overmuch
             ,
          
           is
           the
           counsel
           of
           
             Ecclesiastes
             ;
             why
             shoulàst
             thou
             destroy
             thy self
             ?
          
           Let
           us
           not
           be
           thus
           over-curious
           to
           strain
           at
           
             atoms
             ,
          
           and
           yet
           to
           stop
           every
           vent
           and
           cranny
           of
           permissive
           liberty
           :
           lest
           nature
           wāting
           those
           needful
           pores
           ,
           and
           breathing
           places
           which
           God
           hath
           not
           debarr'd
           our
           weaknes
           ,
           either
           suddenly
           break
           out
           into
           some
           wide
           rupture
           of
           open
           vice
           ,
           and
           frantick
           heresy
           ,
           or
           els
           inwardly
           fester
           with
           repining
           and
           blasphemous
           thoughts
           ,
           under
           an
           unreasonable
           and
           fruitles
           rigor
           of
           unwarranted
           law
           .
           Against
           which
           evils
           nothing
           can
           more
           beseem
           the
           religion
           of
           the
           Church
           or
           the
           wisdom
           of
           the
           State
           ,
           then
           to
           consider
           timely
           and
           provide
           .
           And
           in
           so
           doing
           ,
           let
           them
           not
           doubt
           but
           they
           shall
           vindicate
           the
           misreputed
           honour
           of
           God
           and
           his
           great
           Lawgiver
           ,
           by
           suffering
           him
           to
           give
           his
           own
           laws
           according
           to
           the
           condition
           of
           mans
           nature
           best
           known
           to
           him
           ,
           without
           the
           unsufferable
           imputation
           of
           dispencing
           legally
           with
           many
           ages
           of
           ratify'd
           adultery
           .
           They
           shall
           recover
           the
           misattended
           words
           of
           Christ
           to
           the
           sincerity
           of
           their
           true
           sense
           from
           manifold
           contradictions
           ,
           and
           shall
           
           open
           them
           with
           the
           key
           of
           charity
           .
           Many
           helples
           Christians
           they
           shall
           raise
           from
           the
           depth
           of
           sadnes
           and
           distresse
           ,
           utterly
           unfitted
           ,
           as
           they
           are
           ,
           to
           serv
           God
           or
           man
           :
           many
           they
           shall
           reclaime
           from
           obscure
           and
           giddy
           sects
           ,
           many
           regain
           from
           dissolute
           and
           brutish
           licence
           ,
           many
           from
           desperate
           hardnes
           ,
           if
           ever
           that
           were
           justly
           pleaded
           .
           They
           shall
           set
           free
           many
           daughters
           of
           
             Israel
             ,
          
           not
           wanting
           much
           of
           her
           sad
           plight
           
             whom
             Satan
             had
             bound
             eighteen
             years
             .
          
           Man
           they
           shall
           restore
           to
           his
           just
           dignity
           ,
           and
           prerogative
           in
           nature
           ,
           preferring
           the
           souls
           free
           peace
           before
           the
           promiscuous
           draining
           of
           a
           carnal
           rage
           .
           Mariage
           from
           a
           perilous
           hazard
           and
           snare
           ,
           they
           shall
           reduce
           to
           be
           a
           more
           certain
           hav'n
           and
           retirement
           of
           happy
           society
           ;
           when
           they
           shall
           judge
           according
           to
           God
           and
           
             Moses
             ,
          
           and
           how
           not
           then
           according
           to
           Christ
           ?
           when
           they
           shall
           judge
           it
           more
           wisdom
           and
           goodnes
           to
           break
           that
           covnant
           seemingly
           &
           keep
           it
           really
           ,
           then
           by
           compulsion
           of
           la
           w
           to
           keep
           it
           seemingly
           ,
           and
           by
           compulsion
           of
           blameles
           nature
           to
           break
           it
           really
           ,
           at
           least
           if
           it
           were
           ever
           truly
           joyn'd
           .
           The
           vigor
           of
           discipline
           they
           may
           then
           turn
           with
           better
           successe
           upon
           the
           prostitute
           loosenes
           of
           the
           times
           ,
           when
           men
           finding
           in
           themselvs
           the
           infirmities
           of
           former
           ages
           ,
           shall
           not
           be
           constrain'd
           above
           the
           gift
           of
           God
           in
           them
           to
           unprofitable
           and
           impossible
           observances
           never
           requir'd
           from
           the
           civilest
           ,
           the
           wisest
           ,
           the
           holiest
           Nations
           ,
           whose
           other
           excellencies
           in
           moral
           vertu
           they
           never
           yet
           could
           equal
           .
           Last
           of
           all
           ,
           to
           those
           whose
           mind
           still
           is
           to
           maintain
           textual
           restrictions
           ,
           wherof
           the
           bare
           sound
           cannot
           consist
           somtimes
           with
           humanity
           ,
           much
           lesse
           with
           charity
           ,
           I
           would
           ever
           answer
           by
           putting
           them
           in
           remembrāce
           of
           a
           command
           above
           all
           commands
           ,
           which
           they
           seem
           to
           have
           forgot
           ,
           and
           who
           spake
           it
           ;
           in
           comparison
           wherof
           this
           which
           they
           so
           exalt
           ,
           is
           but
           a
           petty
           and
           subordinate
           precept
           .
           
             Let
             them
             goe
          
           therfore
           with
           whom
           I
           am
           loath
           to
           couple
           them
           ,
           yet
           they
           will
           needs
           run
           into
           the
           same
           blindnes
           with
           the
           Pharises
           ,
           
             let
             them
             goe
             therfore
          
           and
           consider
           well
           what
           this
           lesson
           means
           ,
           
             I
             will
             have
             mercy
             and
             not
             sacrifice
             ;
          
           for
           on
           that
           
             saying
             all
             the
             Law
             and
             Prophets
             depend
             ,
          
           much
           more
           the
           Gospel
           whose
           end
           and
           excellence
           is
           mercy
           and
           peace
           :
           Or
           if
           they
           cannot
           learn
           that
           ,
           how
           will
           they
           hear
           this
           ,
           which
           yet
           I
           shall
           not
           doubt
           to
           leave
           with
           them
           as
           a
           conclusion
           :
           That
           God
           the
           Son
           hath
           put
           all
           other
           things
           under
           his
           own
           feet
           ;
           but
           his
           Commandments
           he
           hath
           left
           all
           under
           the
           feet
           of
           charity
           .
        
         
           The
           end
           .
        
      
    
     
       
         
         
           
             Omitted
             pa.
             19.
             lin.
             28.
             
          
           
             WHom
             thus
             to
             shut
             up
             and
             immure
             together
             ,
             the
             one
             with
             a
             mischosen
             mate
             ,
             the
             other
             in
             a
             mistak'n
             calling
             ,
             is
             not
             a
             course
             ,
             &c.
             
          
        
         
           
             Omitted
             pa.
             24.
             lin.
             22.
             
          
           
             Uncertain
             good
             .
             ]
             This
             only
             text
             not
             to
             be
             match't
             again
             throughout
             the
             whole
             Scripture
             ,
             wherby
             God
             in
             his
             perfet
             Law
             should
             seem
             to
             have
             granted
             to
             the
             hard
             hearts
             of
             his
             holy
             people
             under
             his
             own
             hand
             a
             civil
             immunity
             and
             free
             charter
             to
             live
             and
             die
             in
             a
             long
             successive
             adultery
             ,
             under
             a
             covnant
             of
             works
             ,
             till
             the
             
               Messiah
               ,
            
             and
             then
             that
             indulgent
             permission
             to
             be
             strictly
             deny'd
             by
             a
             covnant
             of
             grace
             ,
             besides
             the
             incoherence
             of
             such
             a
             doctrin
             ,
             cannot
             ,
             must
             not
             be
             thus
             interpreted
             ,
             to
             the
             raising
             of
             a
             paradox
             never
             known
             till
             then
             ,
             only
             hanging
             by
             the
             twin'd
             thred
             of
             one
             doubtfull
             Scripture
             ,
             against
             so
             many
             other
             rules
             and
             leading
             principles
             of
             religion
             ,
             of
             justice
             ,
             and
             purity
             of
             life
             .
             For
             what
             could
             be
             granted
             more
             either
             to
             the
             fear
             ,
             or
             to
             the
             lust
             of
             any
             tyrant
             ,
             or
             politician
             ,
             then
             this
             autority
             of
             
               Moses
            
             thus
             expounded
             ;
             which
             opens
             him
             a
             way
             at
             will
             to
             damme
             up
             justice
             ,
             and
             not
             only
             to
             admit
             of
             any
             
               Romish
               ,
            
             or
             
               Austrian
            
             dispences
             ,
             but
             to
             enact
             a
             Statute
             of
             that
             which
             he
             dares
             not
             seem
             to
             approve
             ,
             ev'n
             to
             legitimate
             vice
             ,
             to
             make
             sin
             it self
             a
             free
             Citizen
             of
             the
             Common-wealth
             ,
             pretending
             only
             these
             or
             these
             plausible
             reasons
             .
             And
             well
             he
             might
             ,
             all
             the
             while
             that
             
               Moses
            
             shall
             be
             alleg'd
             to
             have
             don
             as
             much
             without
             shewing
             any
             reason
             at
             all
             .
             Yet
             this
             could
             not
             enter
             into
             the
             heart
             of
             
               David
               ,
               Psal
            
             94.
             20.
             how
             any
             such
             autority
             as
             endeavours
             
               to
               fashion
               wickednes
               by
               law
               ,
            
             should
             derive
             it self
             from
             God
             .
             And
             
               Isaiah
            
             lays
             
               woe
               upon
               them
               that
               decree
               unrighteous
               decrees
               ,
            
             10.
             1.
             
             Now
             which
             of
             these
             two
             is
             the
             better
             Lawgiver
             ,
             and
             which
             deservs
             most
             a
             woe
             he
             that
             gives
             out
             an
             Edict
             singly
             unjust
             ,
             or
             he
             that
             confirms
             to
             generations
             a
             fixt
             
             and
             unmolested
             impunity
             of
             that
             which
             is
             not
             only
             held
             to
             be
             unjust
             ,
             but
             also
             unclean
             ,
             and
             both
             in
             a
             high
             degree
             ,
             not
             only
             as
             they
             themselvs
             affirm
             ,
             an
             injurious
             expulsion
             of
             one
             wife
             ,
             but
             also
             an
             unclean
             freedom
             by
             more
             then
             a
             patent
             to
             wed
             another
             adulterously
             ?
             How
             can
             wee
             therfore
             with
             safety
             thus
             dangerously
             confine
             the
             free
             simplicity
             of
             our
             Saviours
             meaning
             to
             that
             which
             meerly
             amounts
             from
             so
             many
             letters
             ,
             whenas
             it
             can
             consist
             neither
             with
             his
             former
             and
             cautionary
             words
             ,
             nor
             with
             other
             more
             pure
             and
             holy
             principles
             ,
             nor
             finally
             with
             the
             scope
             of
             charity
             ,
             &c.