A work of the holy bishop S. Augustine concerning adulterous marriages written by him to Pollentius, divided into two books, very necessary to be known of all men and women.  
LONNDINI. ANNO. 1550.   

The first book.  
RIGHT well-beloved brother Pollentius, 
Cham 1.  the first question of those which you writing unto me entreated as by way of consultation, 
1. Cor. 7.  is that the Apostle saith, To those that be in marriage, I command, not I, but the Lord, that a wife do not go from her husband, but if she go from him, that she remain unmarried, or else be reconciled to her husband again. And that an husband put not away his wife. Whether it ought so to be taken and understanded that the woman is prohibited to mary, which goeth from her husband without cause of fornication (for that is your opinion): or else, as I thought in those books which many years ago I wrote upon the sermon in saint Mathewes gospel which our saviour made upon the mountain, that he commanded those women to remain unmarried which did go from their husbands for that cause which is only permitted, that is to say, the cause of fornication. For you think that a woman going from her husband ought not than to mary, if she go away being not compelled by any fornication of her husband. And you considre not, if her husband give no cause of fornication, that than she ought not to remain unmarried if she go away, but she ought not at all to go from him. For truly she that is commanded to remain unmarried if she go from her husband, hath not the liberty of going away taken from her, but the liberty to be married. Which saying of you if it be true, than is liberty given to those women that be disposed to live in continency, not to tarry nor regard the consent of their husbands, that the saying of the Apostle, (let not a woman go from her husband) should seem to be commanded to them that may choose, not continency, but such a divorce as may be lawful to join with other in marriage. Therefore it shallbe lawful to those women that love to desire no company of man nor to bear the yoke of marriage, to forsake their husbands yea without any cause of fornication and according to the Apostles saying to remain unmarried. And men likewise (for there is like form in both) if they will live continently, may without the consent of their wives forsake them, & remain without any marriage. For than (as you think) they may seek new marriages, if the divorce be for the cause of fornication. But when that cause is not, than it followeth (after your mind) that the wife either ought not to go from her husband, or if she go from him, to remain with out marriage, or else to return to her former husband again. Therefore when there is no cause of fornication, it shallbe lawful to either of them to choose one of these three things, either not to go one from the other, or if either part go away, to remain so, or if they do not remain so, than not to seek them another, but to return to their former husband or wife again.  
And where is than that the same Apostle would not that either of the married parties should defraud the other in their carnal debt, 
Cham 2.  no not for a time, & for this cause also that they might wholly & with more fervent diligence apply themselves to prayer, but by their mutual consent? How shall this be saved that the Apostle saith. 
1. Cor. 7.  But for fornications, let every husband have his wife, & every wife have her husband. And let the husband pay his debt to his wife, and likewise the wife to her husband. The wife hath not power of her body but the husband, & likewise the husband hath not power of his body but the wife. How shall this be true, except when the one party will not, the other party may not live in continency? For if the wife may so put away her husband that she may remain unmarried, than the husband hath not power of her body, but she herself Which is also understanded of the husband. Moreover when it is said, whosoever putteth away his wife, 
Math. 5.  excepting the cause of fornication, maketh her to be an adulteress: How shall we understand this saying, but that a man isprohibite to put away his wife, if there be no cause of fornication? and it is told why? lest he make her to be an adulteress. Truly therefore, because although she put not him away, but be put away herself, she shall be an adulteress if she marry.  
Therefore for this great harm and inconvenience, 
Cha▪ 3.  it is not lawful for a man to put away his wife, but for the cause of fornication. For then in putting her away he doth not make her an adulteress, but putteth away an adulteress. What if the man say, I put away my wife without any cause of fornication, but for that he will live chaste, in continency: shall we therefore say that he doth lawfully that he doth? Who dare say so, that understandeth the will of the Lord, saying that he would not have the wife put away, no not because the man would live sole and chaste, which excepted only the cause of fornication? But let us return to the very words of the Apostle, saying: 
1. Cor. 7.  To them that be in marriage I command, not I but the Lord, that the wife go not from her husband, but if she go, to remain unmarried. And let us ask of him, & as it were consult with him being present. Why didst thou say O Apostle, if she go from her husband let her remain unmarried? Is it lawful for her to go away from him, or is it not lawful? If it be not lawful: why dost thou command her going from her husband to remain unmarried? But if it be lawful, than truly there is a cause why it should be lawful. This cause with no searching is founden but only that which our saviour excepted, that is to say, the cause of fornication. And therefore the Apostle commanded not a wife that did go from her husband, to remain unmarried, except she went from him for that cause, for which only it is lawful for a wife to go from her husband. For where it is said, I command her not to go away, but if she do go away, to remain unmarried: God forbid that she that so goeth away that she must remain unmarried, should do any thing against this commandment. How therefore is she commanded to remain unmarried if she go away, except ye understand her that may lawfully go away, which is not lawful to any wife, but in case her husband commit fornication? Who is it that will say, if a wife go from her husband without cause of fornication, let her remain unmarried: seeing that she may not at all go from him but for fornication? Therefore I think that you now perceive, how much this your understanding is contrary to the bond of marriage, where God would not that continency should be taken on hand, but by the mutual agreement & consent of both the parties.  
But let us open the matter a little plainer, 
Cham 4  and as it were set the thing before our eyes. Put the case, that continent life pleaseth the woman, but not the man. The woman goeth from him, and beginneth to live continently, she for her part will live chaste, but she shall make her husband an adulterer (which God will not) because he, when he will not live continently, will seek another woman. What shall we say to the woman, but that the church saith in an wholesome doctrine, pay thy debt to thy husband, lest whiles thou seekest how to be more honoured, he do find how to be damned. For this would we say to him also, if he would live continently without thy good will. For thou hast not power of thy body but he, like as he hath not power of his body but thou. Do not defraud one another but by common consent. When we have said these & other things that pertain to this purpose, doth it content you that the woman should answer us after your opinion, I am obedient to the Apostle that saith, I command a wife not to go from her husband, but if she do go, to remain unmarried, or else to be reconciled to her husband. Loo I have gone from my husband, and I will not be reconciled, but will remain unmarried. For he saith not, if she go away, let her remain unmarried till she be reconciled to her husband but let her remain unmarried, or else be reconciled to her husband. And he saith let her do either this or that. He hath permitted one of the two to be chosen, & compelleth not to take the one. I have choose to remain unmarried, and so do I fulfil the commandment. Correct me, blame me, refuse me, use what severity you will if I do marry.  
What can I say again to this woman, but this. Thou dost not understand the Apostle well? For he would not have commanded the woman to remain unmarried if she go from her husband, but only such a woman as may lawfully go from him, that is to say, for that one cause, which is therefore not expressed there, because it is most known, which is fornication. For god our master excepted that cause only, when he spoke of putting away a wife, & did give us to understand, that the like form was also to be kept in the husband, for not only the wife hath not power of her body but the man: but also the man hath not power of his body but the wife. Therefore when thou canst not accuse thy husband of fornication, how dost thou think to excuse thy going from him by living unmarried, from whom it is not lawful for the to go at all? When the woman shall hear these things of us, I suppose she will answer us thus again, and say that she remaineth therefore unmarried, because she went from her husband without any fornication on his part. For if he had done fornication, than it had been lawful not only to go from him, but also to marry again.  
She can not say this, seeing that you are ashamed to give that licence to women. 
Cham 6  For you said, if a man put away his wife for adultery, and marry another, the woman only shall have the shame. But if a wife put away her husband for the same cause, and be married to another, not only the man but also the woman shall have the shame. For which your saying you made this reason, That men will say, she went therefore from her husband, because she would marry another man. And if that man be perchance such as the other was (for it is likely and easily for men to fall into that kind of vice) if she put him also away, & marry to the third: then they will say more and more that she desireth to have a great numbered of husbands. And by this reason you conclude & say. These things thus entreated and discussed, the woman must tolerate her husband or else remain unmarried. You have given good counsel to women, that seeing they know that it is permitted unto them to marry other, if they put away their former husbands for fornication, yet they should not do it for the shame, but rather tolerate their adulterous husbands, lest by this occasion they might seem to have a will to be joined with many men, because it is hard for a woman not to find such a man to marry, as he was whom she put away, because men be prone to this vice. Seeing therefore we say that it is not lawful for a woman that putteth away her husband for fornication, to marry another: and you say that it is lawful, but not expedient: Than without doubt we both say that she ought not to marry that putteth away her husband for fornication. But this difference there is, that when both the parties be christened, we say that a woman putting away her husband for fornication, may not marry an other, and that she may not put away her husband without the cause of fornication. But you say that a woman may not marry an other, if she put away her husband without any cause of fornication, But if she do put him away for that cause, that than it is not expedient for her to marry, because of the shame and reproach. And so you permit a woman that shall not marry, to go from her husband be he a fornicator or none at all.  
But because the Apostle or rather Christ by the Apostle doth not permit a woman to go from her husband that is no fornicator, 
Cham 7.  therefore he forbiddeth her to marry that goeth away, whom he suffereth to go away for fornication. For she of whom it is said, if she go away let her not marry: is suffered under that condition to go away that she should not marry. If therefore she chose not to marry, there is no cause why she should be prohibited to go away, as she of whom it is said, if she live not continently, let her marry, and so is permitted to live not continently upon this condition that she marry. If therefore she chose to marry she cannot be compelled to live continently. Like as a woman refusing to live continently, is compelled to marry, that her incontinent life may not be damnable: so she going from her husband is compelled to remain unmarried, that her going away may be not culpable. But she shall be culpable if she go from her husband without fornication, although she remain unmarried. Therefore she is commanded to remain unmarried, if she go away, that goeth away from a fornicator. Seeing these things be thus, if we understand the Apostle after that sort, that we say to women, go not from your chaste husbands, but if ye will go, see that ye remain unmarried: than will all those that delight to live continently: suppose that they may lawfully go away without the consent of their husbands. Which thing seeing we ought not to permit, than it followeth that the saying of the Apostle, (if she go away let her remain unmarried,) we ought to teach that it is spoken of her, whom we have learned may lawfully go away for no cause but for fornication. Lest (if we teach otherwise) by pretence of continentliving we trouble christian marriages, and lest against the most merciful commandment of our Lord, we compel & drive into adulteries men that will not live continently without their wives, when they be forsaken of their wives that will not live continently. And so likewise of women.  
Than this that the lord saith, 
Cham 8.  not in that sermon I expounded, but in another place. Whosoever putteth away his wife but for the cause of fornication, and marrieth another, committeth adultery: if we understand it this way, that whosoever putteth away his wife for fornication and marrieth another doth not commit adultery: Than it seemeth in this matter that there is not like form & reason between the husband & the wife, because the wife although she go from her husband for fornication, & marrieth another, yet she doth adultery: but the man if he putteth his wife away for the same cause & marrieth another, doth no adulteri. But if there be like form in both: than both be adulterers if they marry other, although they separate themselves for fornication. And that there is like form in this matter between the man & the wife, the Apostle showeth there (whereof I must often make mention) where when he had said, the wife hath not power of her own body, but the man, he added and said likewise, the man hath not power of his own body, but the woman.  
Than (say you) why did Christ add to his saying, 
Cham 9  the cause of fornication, & did not rather say generally, whosoever putteth away his wife & marrieth another committeth adultery, if he also committeth adultery which putting away his wife for fornication, marrieth another? I think because Christ would make mention of that which is the greater fault. For who denieth but it is more adultery to put his wife away without cause of fornication and marry another, than putting her away for fornication to marry an other, not because this is no adultery, but because it is less adultery, when after the first wife put away for fornication the second is married. For saint james the Apostle using a like speech, saith To him that knoweth to do well and do not, it is sin. Is it therefore no sin to him that knoweth not to do well, and therefore doth it not? yes truly it is sin, but this is greater, if he both know, and do not. And this is not therefore no sin, because it is less. But to speak then both after one sort, like as whosoever putteth away his wife, excepting the cause of fornication, and marrieth another, committeth adultery: Even so whosoever knoweth good & doth it not, sinneth. But like as it can not be well said here therefore if he know not, he sinneth not, (for there be also sins of those that be ignorant, although they be less than of those that know: Even so it can not be well said there, Therefore if he putteth away his wife for fornication, and marrieth another, he committeth no adultery. For there is adultery also of them which marry other, forsaking their former wives for fornication, but yet less than of those that marry other, forsaking their wives not for fornication. For like as it is said, to him that knoweth good and doth it not, it is sin: even so this also may be said, to him that forsaketh his wife without cause of fornication and marrieth another, it is adultery. Therefore like as if we say, whosoever marrieth a woman that is forsaken of her husband not for fornication, committeth adultery, without doubt we say true: and yet we do not deliver him from that crime that marrieth a woman which is put away for fornication, but doubt not but both be adulterers, Even so we pronounce him an adulterer, that without cause of fornication forsaketh his wife & marrieth another, and yet we do not therefore defend him from the spot of that crime, that putteth away his wife for fornication & marrieth another. For although one be more than another, yet we know them both to be adulterers. For there is no man so unreasonable, that will deny him to be an adulterer that marrieth a woman whom her husband hath put away for fornication, when he will call him an adulterer that marrieth her that is put away without fornication. After this sort therefore these be both adulterers. Wherefore when we say, whosoever marrieth her whom her husband hath put away without cause of fornication, committeth adultery: we speak it of one of them, & yet do not therefore deny him to be an adulterer that marrieth her whom her husband hath put away for fornication. So when both be adulterers, that is to say, both he that puttethaway his wife without cause of fornication and marrieth another, and also he that putting away his wife for fornication, coupleth himself to another: Truly when we read this of one of them, we may not understand it so, as though by him the other were denied to be an adulterer, because he is not expressed. But if saint matthew the Evangelist make this hard to be understanded, by expressing the one kind, and keeping in silence the other: did not the other Evangelists comprehend both so generally, that it may be understanded of both? For in saint Marks gospel it is thus written, whosoever putteth away his wife, and marrieth another, committeth adultery upon her: and if the wife putteth away her husband and be married to another, she committeth adultery. And in saint Luke's gospel thus. Every man that putteth away his wife, and marrieth another, is an adulterer, and he that marrieth her that is put away of her husband, is an adulterer. Than what are we that do say, there is one that putting away his wife & marrying another, is an adulterer, And there is another that doing the same thing is no adulterer: seeing the gospel saith, every man is an adulterer that doth it. Therefore if whosoever doth it, that is to say, putting away his wife, marrieth another, is an adulterer: without doubt than they be both adulterers, both he that without fornication and he that for fornication putteth away his wife. For that is, whosoever putteth away, that is to say, every one that putteth away.  

Cham 10.  And when I brought forth the words of S. Mathewes gospel I did not skip over that was written (and marrieth another) and said thus, (he committeth adultery) as I can not tell why it is thought so to you: but I put in the words which be red in the long sermon that the Lord made upon the mountain. For that took I on hand to entreat upon, which words be there red so as I put them, that is to say, whosoever putteth away his wife except the cause of fornication, causeth her to commit adultery, & he that marrieth her that is loosed from her husband, committeth adultery. Where although divers examples of books have in divers words the same sense when it is interpretated: yet they do not differ from that is understand of it. For some copies have, Whosoever putteth away, Other have, every man that putteth away. Likewise, some have, except the cause of fornication, other, beside the cause of fornication, other, but for the cause of fornication. Likewise, some have, he that marrieth her that is loosed from her husband is an adulterer: other have, he that marrieth her that is dismissed or put away of her husband is an adulterer. Where I suppose you see that it maketh no matter for one & the same sentence, although this last sentence, that is to say, he that marrieth her that is put from her husband, is an adulterer, divers books both Greek and Latin have it not in that sermon that the Lord made upon the mountain. And I suppose therefore because this sentence may be thought there to be explicated, in this that is said before. He maketh her to commit adultery. How can she that is put away be made an adulteress except he that shall marry her be made an adulterer?  
The words also that you put in, 
Cham 11  wherefore you thought, that he committed no adultery, that put away his wife for the cause of fornication, and married another: be verily obscure and darkly put in. Wherefore I marvel not if the reader do stick at the understanding of them, but yet they be not in that sermon of our Lord which I than entreated, when I wrote these things that moved you when you read them. For in another place the same matthew calleth that Christ spoke those words, not when he made the long sermon upon the mountain, but when he was asked of the pharisees, whether it was lawful to a man for any cause to put away his wife. But that which is not understanded by saint matthew, may be understanded by other Evangelists. Wherefore when we read in saint Mathewes gospel, whosoever putteth away his wife but for fornication, or rather this that is red in the greek text, beside the cause of fornication, and marrieth another, is an adulterer: We ought not by & by to think him no adulterer, that for the cause of fornication putteth away his wife and marrieth another, but yet be in doubt till we consult and read the gospel of other evangelists that write of the same matter. What & if all be not written by S. matthew that pertaineth to this matter, but a part is so written, that the whole may be understanded of the part, which thing S. Mark and saint Luke as it were making it plain, had rather speak the whole, that the full sentence may appear? Seeing therefore first, not doubting that to be true that is red in S. matthew, who soever putteth away his wife for the cause of fornication, and marrieth another, is an adulterer: we do ask, whether only he is an adulterer in marrying another wife, that beside the cause of fornication putteth away his former wife: or else every man that putteth away his wife and marrieth another, that he may be also included that putteth away his wife for fornication. Shall it not be answered to us by saint Marks gospel, why ask you, whether the one be an adulterer and not the other? Whosoever putteth away his wife & marrieth another committeth adultery. Shall it not also be said to us by S. Luke's gospel, why doubt you whether he for the cause of fornication putteth away his wife and marrieth another, be an adulterer or no? Every man that putteth away his wife and marrieth another, is an adulterer. And because it is not lawful to say the Evangelists do not agree in one sense and one understanding, although they speak of one thing in divers words, therefore we must understand, that it pleased saint Matthew to signify the whole by the part, and to be of the same mind, not that one man that putteth away his wife, and marrieth another, that is to say, he that putteth her away beside the cause of fornication is an adulterer, and another man that putteth away hiswife for fornitation, is no adulterer, but every man that putteth away his wife and marrieth another, should not be doubted, but that he is an adulterer.  
For that also that followeth in saint Luke, 
Cham 12  he that marrieth a woman that is put away from her husband, is an adulterer, how is it true? How is he an adulterer, but because she whom he marrieth is yet another man's wife, so long as he liveth that did put her away? For if he have carnal copulation with his own wife, and not with another man's wife, than committeth he no adultery. But he doth commit adultery. Therefore she is another man's wife with whom he keepeth company. Moreover if she be another man's wife, that is to say, his wife that put her away, although she be put away for fornication, yet she ceaseth not to be the wife of him that did put her away. But if she cease to be his wife, than is she wife to him that married her the time. And if she be his wife, then is not he to be judged an adulterer, but an husband. But because the scripture calleth him not an husband, but an adulterer, therefore she is yet his wife that did put her away for fornication. And therefore what woman soever he marrieth that putteth away his former wife for fornication, she is an adulteress, because she companyeth with another wives husband. Than how can it be that he should be no adulterer, when it is certain that she committeth adultery whom he marrieth.  
Now let us see and consider this that the Apostle saith. 
Cham 13  But to other, I say, not the Lord, being about to speak to unequal marriages. (Unequal marriages is when both the parties be not Christians, but the one part.) Which saying, me think, he said by the way of exhortation & admonishment, for because the party christened be it man or wife, may lawfully forsake and put away the other party that is an infidel: therefore not the Lord but the Apostle forbiddeth that to be done. For that the Lord forbiddeth, may not be done at al. Therefore the Apostle doth exhort and admonish the parties that have received the faith, not to use their licence permitted them in forsaking the infidel parties, that there may be an occasion to win many to the faith. But you think that it is not lawful for the christians to put away the infideles that be married to them, because the Apostle forbiddeth it: When as I say, it is lawful, because the Lord doth not forbid it, but not expedient, because the Apostle doth counsel it not to be done, who also giveth a reason why it is not expedient to be done, although it be lawful he saith. 
1. Cor. 9  When I was free from all men, I made myself servant of all men, that I might win many men. When he had said a little before: Have not we power to take our meat and drink? Have not we licence to lead about with us a woman a sister as the other Apostles and the lords brethren & Peter? Have I only and Barnabas no power thus to do? Who doth ever go on warfare at his own wages and charges? who doth plant a vineyard, and eateth not of the fruit of it? who is a shepherd and taketh not of the milk of the flock? And a little after he saith: If other men have this power over you, why not we rather? But we have not used this power, but suffer all things, lest we give any stop to the gospel of Christ. And a little after he saith: What reward shall I have, that preaching the gospel, do make the gospel to be at no cost or charge to the receiver, and do not abuse my power in the gospel. And by and by he putteth after, that I said a little before, when I was free from all men, I made myself servant of all men, that I might win many. Likewise in another place concerning things pertaining to men, he saith: 
1. Cor. 6.  All things be lawful to me, but I will be brought under the power of nothing. The meat is for the belly, & the belly is for the meat, but God shall cause to cease both the belly & the meat. Likewise in another place concerning the same. All things be lawful, 
1. Cor. 10  but all things be not expedient, all things be lawful, but all things do not edify. Let no man seek that is his own, but that is another man's. And to show whereof he spoke, he said: What soever is sold in the market, eat of it, asking & searching nothing for conscience sake. And yet in another place he saith: I will not eat flesh for evermore, 
1. Cor 8.  lest I should offend my brother. And likewise in another place: All things be clean, 
Ro. 14.  but it is evil to that man that eateth by offension. What is this (all things be lawful? verily this, (all things be clean. (And what is this (but all things be not expedient)? verily this (but it is evil to that man that eateth by offension. Thus he showeth that things which be lawful, that is to say, which be prohibit by no commandment of the Lord, ought rather to be ordered as they be expedient, not by the appointment of law, but by the counsel of charity. These be the things that be further bestowed upon the wounded man, which was brought by the mercifulness of the samaritan to the Inn to be cured and made whole. And therefore they be called not commanded of the Lord, although they be admonished of the Lord to be done and offered, that we should understand them so much to be the more thankful as they be declared to be voluntary and not due.  
But in such things that be of this sort, 
Cham 15  that although they be lawful yet they be not expedient: It may not be said in them, this is good, but that is better, as it is said: 
1. Cor. 7.  He that giveth his virgin to marriage doth well, and he that giveth not his virgin to marriage doth better, for there both be lawful, and the one sometimes, sometimes the other is expedient. For to those women that live not single cotinently, it is expedient to marry, & so that is lawful, is expedient. But to them that have vowed continency, it is neither lawful nor expedient. Moreover it is lawful to go from an infidele husband, but not expedient. And to remain with him if he consent to dwell with her, is both lawful and expedient. For if it were not lawful it could not be expedient. One thing therefore may be lawful, and not expedient: But it can not be expedient that is unlawful. And for that cause not all lawful things be expedient, but all unlawful things be not expedient. For like as every one that is redeemed by the blood of Christ, is a man or a woman: but not every one that is a man or a woman is redeemed by the blood of Christ: Even so every thing that is not lawful is not expedient, but not every thing that is not expedient is also unlawful. For there be lawful things that be not expedient as we have learned by the Apostles testimony.  
But it is herd to define by any universal rule, 
Cham 16  what difference is between that is unlawful and therefore not expedient, and that is lawful and yet not expedient. For a man will soon say, every thing that is not expedient to be done, is sin, but every sin is unlawful, therefore every thing not expedient, is unlawful. And than where be those things the Apostle saith be lawful, but not expedient, if every thing that is not expedient be unlawful? wherefore, because we may not doubt but the Apostle said true, and we dare not say that any sins be lawful: Than it followeth we must say, that some thing is done that is not expedient, & yet if it be lawful it is not sin, although it be not to be done, because it is not expedient. But if it be thought an absurdity, that any thing should be done that is not expedient, and that he should be said not to have sinned that did it: we must understand that it is called an absurdity by the custom of speech, which custom of speech extendeth so far, that we say, beasts having no reason ought to be beaten when they fault or sin. But to sin, properly pertaineth to nothing but to him that useth the reasonable election of free-will, which among all mortal living creatures, is given to none but to man. But it is one thing when we speak properly, and another thing when we borrow words either by abusing of them, or else by translation from other things.  
That we may therefore labour (if we can) by some proper difference to put distinction between that is lawful and not expedient, 
Cha 17  and that is unlawful and therefore not expedient: Me think, those things be lawful and not expedient, which by righteousness be permitted before God, but for offending of men, aught to be avoided, lest thereby they be stopped from salvation, and those things be unlawful and therefore not expedient, that be forbidden by righteousness itself to be done at all, although they be praised of those to whose knowledge they be brought. Which thing if it be so, than only unlawful things be prohibited of God, that things lawful & not expedient, may be avoided not by the bond of law, but by the free benevolence of man's discretion. Therefore if it were not lawful to put away the infidel husband or wife, the lord would have forbidden it to be done, and the Apostle forbidding it would not have said, I say, not the Lord. For if the man be permitted to be separated from his wife for the cause of fornication: how much more ought the man to detest and abhor in his wife the fornication of the mind, that is to say, infidelity, of the which it is written: 
Psal. 72  Because loo they that make themselves far from thee, shall perish. Thou hast destroyed every one that hath gone by fornication from thee.  
But because it is after that sort lawful, 
Cha, 18  that it is not expedient, least men being offended for the separation of their wife's, should abhor the doctrine of salvation, by which unlawful things be prohibited, and so remain worse & worse in their infidelity to their own damnation: Therefore the Apostle is an intercessor, and by admonishment forbiddeth to be done, that is lawful in that sort that it is not expedient. For christian men and women be even in like sort not forbidden of the Lord to go from their infidel wives and husbands, as they be not commanded. For if they were commanded to put away such wives & husbands: than there should be no place left to the counsel of the Apostle that admonisheth the thing should not be done. For a good servant would by no means forbidden a thing to be done that the Lord commandeth. For the Lord once by Esdras the prophet commanded it to be done, 
1. Es. 10.  and it was done. The Israelites all that than had any, put away their wives that were strangers borne of another stock, by which wives the men were seduced and led to strange gods, and not the women were won & brought to the true god by their husbands. For as yet the great grace of our saviour did not shine, & the multitude of that people didgape and look for the temporal promises of the old testament. And therefore when they saw those men also that worshipped many false gods abound in worldly goods which they looked for at the lords hand as a great reward, by the flattery of their wives. First they were afraid to offend those false gods, and afterward were induced to worship them. Wherefore the Lord commanded by the holy man Moses, that no man should marry a wife being a stranger born. Therefore by good right they did put away at the lords commandment, those wives they married against the lords commandment. But when the gospel begun to be preached to the gentiles it found one Gentle married to another, of whom if both the parties did not receive the faith, but the man or the woman being an infidel did consent to dwell with the other part being christened: Neither the christian ought to be prohibited of the lord to put away the infidel, nor yet to be commanded. For she ought not to be prohibited, because justice suffereth to go away from a fornicator, & an infidel man hath in his heart the greater fornication: nor his chastity with his wife can not be called true, because whatsoever is not of faith is sin, although a christian woman may have true chastity with an infidel husband that hath no true chastity. Therefore the christians ought not to be commanded to be separated from infideles, because they were both married being Gentiles, not against the commandment of the Lord. Seeing than the Lord neither forbiddeth nor commandeth the christian to go from the infidele: Therefore, that the christian should not go away, not the Lord, but the Apostle saith, having the holy ghost in whom he is able to give fruitful and faithful counsel. Wherefore when he had said of the woman whose husband was dead, she shall be more happy, if she remain so, after my counsel: lest any man might think this to be contemned as man's counsel & not as Gods, he added after, I think verily that I have the spirit of God. We must therefore understand that the things that be not commanded of the Lord, but be fruitfully counseled of his servant, be counseled by the inspiration of the same Lord. God forbid that any Catholic man say, when the holy ghost doth counsel, that the Lord doth not counsel: seeing that he also is the Lord, & the works of the Trinity be inseparable. Yet he saith, (concerning virgins I have no commandment of the Lord, 
1. Cor. 7.  but give counsel, not that we should think this counsel came not of the Lord, seeing it followeth by and by, and he saith. As having obtained mercy of the Lord to be a faithful counsellor. By God therefore he giveth a faithful counsel in the spirit of whom he saith. I think that I also have the spirit of God. notwithstanding the commandment of the Lord is one thing, and the faithful counsel of the servant according to the merciful gift of charity which is inspired & given to him of the Lord, is another thing. There to do otherwise is not lawful, here it is lawful, but so that the thing lawful, is partly expedient, partly not expedient. It is than expedient, when not only by righteousness before god it is permitted, but also when men receive of it no impediment to salvation: although to do otherwise, (that is to say, to marry and embrace marriage which is good, but less than continency) is both lawful & expedient. Because it so relieveth by the honesty of marriage the infirmity of the flesh which is ever prone to fall to all unlawful things, that it stoppeth no man from salvation, although it were more expedient & more honest, if a virgin would take that counsel, whereunto the commandment doth not compel her. Than also a lawful thing is not expedient, when it is permitted, but the use of that liberty and power, bringeth to other an impediment of salvation. Of this sort is (whereof we have spoken long) the departing of a christian man or wife from an infidele, which the Lord forbiddeth not by commandment of law, because it is not unjust before him: but the Apostle forbiddeth it by the counsel of charity because it is to the infidels an impediment of salvation, not only for that they be very perniciously offended: but also for that when they fall and join themselves in other marriages their wives being alive that put them away before, than they be with much difficulty loosed and pulled from such adulterous marriages, as they be bounden unto.  
Therefore here where that is lawful is not expedient, 
Cham 19  it may not be said, if she put away the infidel, she doth well, if she put him not away, she doth better: as it is said, he that giveth to marriage doth well, and he that doth not give to marriage doth better. For in that second part not only both be lawful, & therefore to neither of them any man is compelled by God's commandment: but also both be expedient, the one less, the other more, wherefore to that is more expedient, by the Apostles counsel every man that may is provoked to take it. But this where the question is concerning the putting away or not putting away of the infideles wife or husband? both be like lawful by that rightwiseness which is before God, and therefore the Lord forbiddeth neither of them: but yet both be not expedient for the infirmities of men, and therefore the Apostle forbiddeth that is not expedient, the Lord giving him free liberty to forbid, for neither that the Apostle counseleth, the lord forbiddeth, nor that the Apostle forbiddeth, the Lord commandeth. Which thing if it were not so, neither the Apostle would counsel any thing against the lords prohibition, nor would forbid any thing against the Lords commanded. Wherefore in these two causes, the one concerning marrying and not marrying, the other concerning putting away or not putting away the infidel party: In the Apostles words there is some thing like▪ some thing unlike. The like thing is that both there he saith, I have no commandment of the Lord, but do give counsel, and here he saith: I say, not the Lord. For this saying, I have no commandment of the Lord, is like to this, The Lord saith not. and this saying, I counsel, is like to this, I say. But this is unlike that concerning marrying and not marrying, it may be said, this is well done, that is better, because both be expedient; the one less, the other more But concerning the putting away or not putting away of the infidel party, it may not be said he that putteth away doth well, & he that putteth not away doth better, but it must be said, let him not put away, for although it be lawful, yet it is not expedient. Thus we may say, it is better not to put away the infydle wife or husband, although it be lawful to put him or her away even as we say well, it is better, that is lawful and expedient, then that is lawful and not expedient.  
For these causes, 
Cham 20  when I expounding the Lords long sermon which he made upon the Mountain, came to that question concerning the putting away of wives or not putting away, joining also thereunto the testimonies of the Apostle: I said it was the Apostles council, and not the lords commandment where he said. To other I say, 
1. Cor. 7  not the Lord, counselling those that had infidel wives not to put them away, if they consented to dwell with them. Which thing truly was to be counseled and not to be commanded, for men may not be forbidden with such great weight and charge to do things lawful although not expedient, as they be forbidden to do things unlawful. And if at any time the Apostle did vouchfafe to counsel those things that were also to be commanded: that did he to favour men's infirmity, not to do any prejudice to God's commandment. For which cause he said, I write these things not to confounded you, but I admonish you as most dearly beloved children. What question is in this that he saith, I say, not the lord? likewise where he saith. Behold I Paul say unto you, that if ye be cicumcised, 
Gala. 5.  christ will profit you nothing: did he not also in this place say, I say, not the Lord? But these be not like, because it is not unseemly nor contrary, if the Apostle council these things that the lord also commandeth. For we counsel and admonish them whom we love, to do the precepts or commandments of the Lord. But when he saith, I say, not the lord, he showeth sufficiently that the lord forbiddeth not that he forbade. And the Lord would have forbidden it, if it had been unlawful. Therefore according to those things that we have before long and much disputed: it was lawful by righteousness, & yet being lawful it was not to be done for good will and free benevolence.  
But you, whose opinion is, that it is aswell unlawful that the lord forbiddeth not, but the Apostle, 
Cham 21  as it is unlawful that the Lord forbiddeth. When ye would have expounded what meant this saying of the Apostle, I say, not the lord, whereas the Apostle spoke unto christians that were married with infideles, you said that the Lord commanded there should be no marriages made with them that be of a divers religion, & ye brought in the testimony of the Lord, saying: Thou shalt not take a wife to thy son of the daughters of strangers borne, 
Deut. 7.  lest she lead him after her gods, and his soul perish. You did also add the words of the Apostle where he saith: A woman is bounden so long as her husband liveth. But if her husband be dead, she is free to marry whom she will, only in the lord. Which you expounded so, that you added, that is to say, to a christian. Than you added further. This is therefore the commandment of the Lord aswell in the old testament as in the new, that no parties should remain being coupled in marriage except they be of one religion & faith. Than if this be the lords commandment both in the old testament and the new, and if the Lord command it and the Apostle teach it, that no marriage remain coupled but of one religion and faith: Why than against the lords commandment, against his own doctrine, against the precept of the old testament and the new, doth the Apostle command, not only counseleth but also commandeth, that if the husband or wife receive the faith, the one should not put away the other being an infidel if the infidel consent to dwell with him? By these your words you show evidently enough that this is one thing and that another. For that (as you say) the Lord biddeth, the Apostle teacheth, both the testaments command. But this is another matter, who can deny? where it is entreated, not of those that are to be married, but of those that be already married. For they were both of one infidelity when they were married, but when the gospel came, the man without the wife, or the wife without the man received the faith. Than if this be a divers thing, as it appeareth without any scruple or doubt: why doth not the Lord command as the Apostle doth, that the christian should remain in marriage with the infidel, except peradventure that lacketh in this place, that he himself said so boldly in another place. Will ye receive an experiment of Christ that speaketh in me? 
2. Cor. 13  And truly christ is the lord: understand you not what I say? or shall I tarry in this and declare it a little better? mark whether I do not in a plainer speech lay the matter as it were before your eyes to be considered. Behold there be two married persons, both infidels when they were married: in these two there is no question that can pertain to the lords commandment, and the Apostles doctrine, and the precept of the old and new testament, whereby a Christian is forbidden to join in marriage with an infidel, for now they be man and wife and as yet both be infidels, as yet they be such as they were before they married, and as they were married. the preacher of the gospel cometh, one of them he or she receiveth the faith, but so that the other infidel consenteth to dwell with the Christian, whether doth the Lord command the christian to put away the infidel, or not command? if you say he commandeth: the Apostle gain saith, I say, not the Lord. If you say he commandeth not, I ask the cause why. You will not answer the cause which you put in your letters, that the Lord forbiddeth Christians to be married to infidels: for that is no cause in this matter where we speak of people married, not of persons to be married. If therefore you have found no cause why the Lord should not forbid that the Apostle forbiddeth, (for you see now as I suppose, that it is no cause which you thought before was one) then consider whether this be the cause which I thought was it, and was then to be spoken and now to be defended, that the Lord saith that thing, which rightwiseness before him permitteth, which may not be transgressed by any means, that is to say, which the Lord so commandeth or forbiddeth that it is not lawful at all to do otherwise. For what thing he permitteth to the liberty of man's free will, either to do or not to do lawfully: therein he seemeth to give place to the counsel of his servants, that they should rather counsel that they shall see expedient. Let this rule be first and specially kept, that no unlawful things be done. And where any thing is lawful after that sort, that to do otherwise is not altogether unlawful: Than let it be done that is expedient, or that is more expedient. For that the Lord saith as the Lord, that is to say, not by the advice of a counsellor, but by the commandment of a ruler, it is not lawful to do those things, & therefore not expedient. The lord commandeth a woman not to go away from her husband, but if she go away, (that is to say, for that cause for which it is lawful so to do) to remain unmarried or else to be reconciled to her husband. For a married woman, her husband being alive, is bounden to the law, and during his life she shallbe called an adulteress, if she be with another husband, because the woman is bound so long as her husband liveth. Wherefore if a wife put away her husband & marierh another, she committeth adultery, and he that marrieth her that is put fro her husband, is an adulterer. And so by the same commandment of the lord, let a man not put away his wife, for he that putteth away his wife without cause of fornication, maketh her to commit adultery, but if he put her away for that cause, yet let him remain so.  
For every man that putteth away his wife & marrieth another is an adulterer. 
Cha, 22  These constitutions of the Lord must be observed without any breach or retraction. For righteousness before God willeth these things, whether men allow them or disallow them. And therefore it may not be said, that they ought not to be kept, lest men be offended, or lest men be stopped from that salvation which is in Christ. For what christian man dare say, lest I offend men, or to win men to Christ, I will cause my wife to commit adultery, or I be myself an adulterer? For it may come to pass that a christian man when he hath put away his wife for adultery, may be thus tempted, that a certain woman which hath not yet received the faith, desiring to be married to him, do promise that she will become a christian not deceitfully, but in very deed, if he will marry her. And when the man refuseth this marriage, the tempter may make this suggestion, the Lord saith, whosoever putteth away his wife without the cause of fornication, and marrieth another is an adulterer. But if thou that hast put away thy wife for fornication, do marry another: thou shalt not commit adultery. To this suggestion let him wisely answer, that he committeth more grievous adultery that putting away his wife without the cause of fornication, marrieth another: but yet he that after his wife put away for fornication hath married another, is not therefore no adulterer because he hath put away an adulteress, as he is an adulterer that marrieth her that is put away without cause of fornication, nor yet therefore he is no adulterer that married her whom he found put away for the cause of fornication. And for that cause, that which in S. Matthew is put very darkly, where the whole is signified by the part: is set forth plainly in other that have expressed the hole generally, as it is red in S. Mark: whosoever putteth away his wife & marrieth another committeth adultery. And in S. Luke, Every man that putteth away his wife and marrieth another committeth adultery. They say not, some do commit adultery, and not other some that put away their wives and marry other: but whosoever putteth away, every man, say they, without exception that putteth away his wife and marrieth another committeth adultery.  

Cham 23  But if the christian answer thus to the tempter, understanding that it is lawful for him to put away his wife for fornication, but not lawful to marry another: What if that tempter say, commit this sin for this intent, to win the woman's soul to Christ, that is dead by infidelity, who is ready to be made a christian, if she be married to thee: what can the Christian answer else or say, but that if he do it, he can not escape condemnation, which the Apostle made mention of, 
Rom. 5.  saying: And as some report us to say, let us do evil, that good may come, whose judgement is just? How can she be a true christian woman, that shall live in adultery with him that married her?  
Adultery is not only not to be committed, 
cha. 24  which not certain men commit, but every man that putteth away his wife and marrieth an other, although he marry her for this intent to make her a Christian: But also whosoever being not bounden to a wife, hath vowed to God to live contynentlye, ought by no means to sin by this pretence and recompense, that he should believe therefore he might marry her to his wife, because she that desireth his marriage hath promised to become a christian. For that thing that is lawful to any man before he hath vowed, is not lawful when he hath vowed he will never do it, if he vow that thing that he may vow, as for example, perpetual virginity, or else, continent life after the experience of matrimony when the parties be loosed from the bond of marriage, or by the mutual consent of the parties living, and relesing carnal debt one to an other, both the parties being faithful and chaste, which thing is not lawful for the man to vow without the wife, nor the wife without the man. These things and such other as may be vowed very well, after that men have vowed them may be broken by no condition which were vowed without any condition. For we must understand that the Lord commanded so where it is red, 
Psal. 75  vow & perform your vows to your lord God. Whereupon the Apostle concerning certain women that vowed continency, and afterward would marry, which before they had vowed was lawful for them to do, saith: Having damnation because they have made void their first faith and promise. 
1. Tim. 5  Therefore nothing is expedient that is unlawful, & nothing is lawful that the lord forbiddeth.  
As for those things that be restrained by no commandment of the Lord, 
Cham 25  but be left in the power & liberty of man: Let us hear and obey the Apostle monishing and counselling in the holy ghost, either to take things that be better, or to beware of things that be not expedient. On the one side let the Apostle be heard▪ saying: I have no precept of the Lord, but give counsel. And I say, not the Lord. On the other side where the hearer chooseth the better, let him be heard, saying: 
1. Cor. 7.  He that is loosed from a wife let him not seek a wife, and if he take a wife he sinneth not. And also let a virgin not marry, for he that doth not give her to marriage, doth better, and he that doth give her to marriage doth well. And also, the woman shallbe more happy if she remain so, which when her husband is dead hath in her liberty to marry whom she will, only in the Lord which may be taken two ways, either remaining a christian, or marrying a christian. For in the time of the revelling of the new testament, I do not remember that it is without all ambiguities and doubts declared in the gospel, or in the Apostles writings, whether the Lord did forbid the christians to be married to infideles or no? Although the most blessed man Cyprian doubteth not of it, and doth not put it among small & light crimes, to join marriage with infideles, & saith, that that is to prostitute and to join the membres of Christ with infideles and Gentiles. But because it is another question of them that be alredi joined, let the Apostle here also be hard saying, if any brother have an infidel to his wife, and if she consent to dwell with him, let him not put her away: and if any woman have an infidel to her husband and if he consent to dwell with her, let her not put him away And let him be herd so, that although it is lawful to be done, because the lord saith it not: yet let it not be done, because it is not expedient. For the Apostle as I have showed before most plainly tetheth, that all things be not expedient that be lawful. So that for every kind of fornication, either of the flesh, or of the spirit (where also infydelitye is understanded) both it is not lawful for a woman, putting away her husband to marry an other man, and also it is not lawful for a man putting away his wife to marry an other, because the lord saith with out any exception. If a wife put away her husband and marrieth an other, 
Luke. 6.  she committeth adultery. And every man that putteth away his wife and marrieth another, committeth adultery. These things after the measure of my talon, being thus entreated and discussed: yet I am not ignorant but that the question concerning marriages is very dark and intricate and hard to make plain. Nor I dare not profess that I have as yet unfolded either in this work or in any other, or that I now can (if I be pressed upon) explicate all the secret corners of it. As for that you thought good likewise to consult and ask my mind in an other letter, I would have declared it apart by itself, if I had thought otherwise of it than you do. But seeing our minds and opinions concerning that be both one, it is not needful to dispute of it here any longer.  
They that be as yet unchristened and learning the cathechysme, being at the point of death, 
cha. 26  if by sickness or by any chance they be so oppressed, that although they yet live, yet they can not for themselves ask baptism, or answer to the interrogatories of their faith: there will which in Christ's faith is manifestly known, may profit them so, that they may be baptized after that sort as infants be baptised, whose will as yet doth not apere at al. And yet we may not therefore condemn those that be in that thing more fearful than we think they ought to be, least men think by us that we wolden judge of the talon committed to our fellow servant rather naughtily then warily. For in such matters we must consider what the Apostle saith. 
Rom. 14.  Every one of us shall give account for him self, therefore let us no more one judge an other. There be that think, that both in this and in other things we must observe, that we read the Lord said. 
Mat. 7.  Do not give an holy thing to dogs, nor cast not precious stones before hogs, and rehearsing these our saviours words, dare not baptise those that can not answer for themself, lest peradventure they have a contrary will, which can not be spoken of infants, in whom as yet there is no use of reason. And it is not only uncredible that this man which is unchristened and learning his catechism, would not be baptized in the end of his life: but also if his will were unknown, it is better to give baptism to him that will not, then to deny it to him that will, where it appeareth not whether he willeth it or refuseth it, & yet it is more credible that he would rather say if he could, that he would receive those Sacraments, without which he believed now that he ought not to depart out of this body.  
If the Lord where he saith, give not an holy thing to dogs would have that understanded, 
cha. 27  that these men think they ought to beware of, he would never him self have given to his betrayer, that which he unworthy received with other being worthy, to his destruction without any fault of the giver. Wherefore we must believe that the Lord would declare by that his saying, that unclean hearts bear not the light of spiritual understanding. And if the doctor do preach and put into their heads, what doctrine they ougbt to bear, which they do not take right: because they take it not, either they bite & rend it by reprehending it, or else they tread it underfoot by contemning it. 
1. Cor. 3.  For if the blessed Apostle say, that he gave milk and not strong meat to those that were borne again and yet but children in Christ? for (saith he) as yet ye could not, nor even now ye can not take it. And if the Lord himself said to his elect Apostles, 
Ihon. 16  yet I have many things to say to you, but you can not bear them now: how much less can the unclean minds of wicked men do all things that be spoken of the heavenly and incorporal light.  
But to make an end of my disputation in the same matter it began in, 
Cham 28  I think that not only the unchristened learners of our faith, but also they that be coupled and live still in adulterous marriages, although we do not admit them to baptism: being in good health of body, and remaining still in their adultery, yet if they lie in desperation of life, and be penitent within themselves, and can not answer for themselves: I think they ought to be baptised that this sin may also with the rest be washed away by the laver of regeneration. For who knoweth whether perchance they had purposed to retain still the adulterous pleasure and provocation of the flesh even to baptism or no? But if they may recover the health from that desperation they were in and live: either they will do that they purposed, or they will obey as they be taught, or else if they be contemners, it shallbe done to them, as it ought to be done to such naughty Christened men. Moreover that which is the cause of baptism, the same is the cause of reconciliation, if by any chance the peril of death do prevent the penitent. For our mother the church ought not to will them to departed out of this life, without the pledge of their peace.  
¶ Thus endeth the first book.   

¶ The second Book.  
FOR answer to these things you wrote to me of before, 
Cham 1.  Christian brother Pollentius, I have now written again no small, volume, concerning those that having their own wives or husbands alive, yet be coupled and married unto other. Which thing when it was known unto you, you did add certain other matters to your book, desiring me to make answer to those also, but when I was about to do so, and to add likewise to my book, so that there should be but one book of mine answer: suddenly my former book as soon as I had finished it, it was published, at the request of our brethren, and not knowing that any thing was more to be added unto it, for that cause I am compelled to make answer in any other book by itself to those things which you added. And those your additions be not joined to the end of your book, but are put & interlaced where it pleased you in the body of your book.  

Cham 2  The first of them whereunto I think I must make answer, is that in these words of the Apostle where he saith. (But to the other, I say, not our Lord, that the wife do not forsake and go from her husband, but if she go from him, then to remain unmarried, or else to be reconciled again to her husband) your opinion is, that it is not so spoken of S. P. (if she go away) that it should be understanded of her going away from her husband committing adultery, for which only cause it is lawful to make divorce: but rather you think that she is therefore commanded to live unmarried that she might be reconciled to her husband, in case he will not live continently, least she being not reconciled, might so bring her husband to fornication, that is to say, to mary an other she being alive. Moreover if she go from her husband for fornication, than you think that she is not commanded to remain unmarried, but that she doth it, because she will live continently, not that she should be taken as breaking the commandment, if she be afterward married. Which form also you think aught to be observed of the husband likewise, that he do not put away his wife, except it be for fornication, but if he put her away, that he remain without marriage, that he might afterward be reconciled to his chaste wife, except she by chance have chosen continency, least he refusing to be reconciled to his chaste wife, might compel her to commit adultery, if she forbearing to live sole chance to be married to an other, during her first husbands life. But if he be divorced from his wife for fornication, than you think, he is bounden by no commandment, to live unmarried, and that he committeth no adultery, if she being alive, he do marry an other, because the saying of the same Apostle S. paul (the woman is bounden so long as her husband liveth, but if her husband be dead, she is delivered from that bond, to mary whom she will,) you think it ought so to be understanded, that if the husband commit adultery, he should be taken for dead, and also the wife for dead, & therefore that it is lawful for either of them, as after death, even so after fornication of either part to be married to an other.  
Now having considered these your understandings, 
Cham 3  I demand and ask upon you, whether he that shall mary a woman, that is delivered from the bond of matrimony with her husband, is to be counted an adulterer or no? I suppose you think him to be noon. For therefore a woman during her husbands life, shall be called an adulteress, if she be with an other man: because she is bounden so long as her husband liveth, And if this bond were dissolved her husband being alive: than without any crime of adultery she might be married to an other man. But if she be bounden so long as her husband liveth: them by no means she may be called free from that bond, but by the death of her husband. Further if this bond between the man and the wife be broken and loosed by the death of either party, and (as you say) if fornication be counted for death: then without doubt a woman shall be delivered from that bond between her & her husband, whensoever she shall commit fornication. For it can not be said that she is bounden to her husband, & if any man do marry her, he shall be no adulterer.  
But mark what a great absurdity it is, 
Cham 4.  that therefore the man is no adulterer because he marrieth an adulteress. Yea also (which thing is more monstrous) the woman herself that committeth adultery, shall not be called an adulteress, bebause she shall be to the second man, not an other man's wife, but his own wife. For when the former bond of matrimony is broken by adultery, to whatsoever man not having a wife, she shall be married, she shall not be an adulteress with an adulterer, but rather a wife with her husband. Then how can it be true, that a woman is bounden so long as her husband liveth? Behold her husband liveth, because he is neither departed out of his body, nor yet hath committed fornication, (which you would have reputed for death): and yet the woman is now no more bounden unto him. Do you not mark how directly this is against the Apostle, saying, a woman is bounden so long as her husband liveth? or will you perchance say, that he liveth, but yet he is not her husband? for than he ceased to be her husband, when she, by adultery, dissolved the bond of marriage. Than how shall she during her husbands life, be called an adulteress, if she be with an other man, saying that her husband is not now her husband, the bond of matrimony being dissolved by the woman's adultery? For during which husbands life, shall she be called an adulteress, if she be with an other man but her own husband? But if he cease to be her husband, than truly she shall not be called an adulteress during her husbands life, if she be with an other man but having no husband she may be married to her own husband. He that is of this mind, do you not see how much he thinketh against the Apostles mind? Which thing is not your opinion, but this followeth your opinion. Change therefore the antecedent, if ye will beware & avoid the consequent. And say not that the dead man or dead wife, may in this place be understanded for the man or wife committing adultery. Wherefore after the wholesome doctrine & teaching, the woman is bounden so long as her husband liveth that is to say, is not departed out of his body. For a woman married be of the Apostles mind, that we say not, a man committing adultery, is to be counted as a dead man, and that therefore it is lawful for his wife to mary an other man. For although adultery be death, not of the body, but of the soul, which is worse: yet the Apostle spoke not of that death, when he said, if her husband be dead, she may marry to whom she will: but of that only death whereby a man departeth out of his body. For if by the man's adultery, the bond of matrimony be dissolved: than followeth that absurdity, which I told before aught to be avoided, that the wife also by her fornication, should be loosed from the bond, & if she be loosed, she is free from the law of her husband, and therefore (which thing is most foulishly spoken) she shall be no adulteress if she be with an other man, because by her own adultery she is departed from her former husband. Which thing if it be so far wide of truth, that no man, (I speak not only of Christianes',) but no comen wit will admit it: than truly the woman is bounden so long as her husband liveth, and to speak more plainly, so long as her husband is in his body. And after like form and manner, the husband is bounden, so long as the woman liveth, in her body. For which cause, if he will put away the adulteress, let him not mary an other woman, lest he himself do commit that he blameth in his wif. Likewise if the woman put him away, let her not couple herself to an other, for she is bounden so long as her husband liveth nor she is not delivered from the law of her husband (except he be dead) that she be no adulteress, if she be with on other man.  
And where as it is thought hard to you, 
Cham 6  that after adoulterye the one party should be reconciled to the other: it shall not be herd if faith be present. For why should we reckon them as yet adulteroures, whom we believe be either washed by baptism, or healed by penance? Thes crimes in the old law of God were purged by no sacrifices, which by the blood of the new testament without any doubt are purged, & therefore than it was prohibit all together to take again his wife, after she had been defiled by an other man: although David as being a prefigurer of the new testament without any delay took again the dowgther of Saul which her father had separated from David & given to an other. But now after that Christ hath said to the woman taken in adultery? And I also will not condemn the go thy ways, sin no more hereafter: who understandeth not that the husband ought to forgive, that he seeth the Lord of them both did forgive, and that he ought not now to call her an adulteress whose crime at her penance, he believeth is forgiven by the mercifulness of God.  
But the unfaithful men's understanding abhorreth this, 
Cham 7  in so much that some having little faith or rather being enemies of true faith, fearing as I suppose, that liberty to sin without punishment is given to their wife's, would pull out of their books that which the Lord did, in pardoning the woman taken in adulteri: as though he had permitted and given liberty to sin, that said, sin no more hereafter: or else that the woman ought not to be made hole of god the phisyciane, by the remission of that sin, lest they being infected & not whole might be offended: For these men that be displeased with this fact of the Lord be not themselves chaste: nor yet chastity doth not make them so severe & extreme: but rather they be of that numbered of men, to whom the lord said, which so ever of you is with out sin, let him first cast a stone against her, saving that they afraid by their own consciences went away, & ceased to rempte Christ, or to pursue the adulteress: but these, both being sick themselves, reprehend the Phisicyane, & also being adulterers be cruel against women committing adultery: to whom if it were said, not as it was to the jews, he that is without sin, (for who is without sin?) but he that is without this sin, let him first cast a stone against her: than perchance, they that were grieved for not killing the adulterous woman would consider, with what great mercy of god they themselves were spared and favoured, that being adulterers yet were alive.  
When we say these things to them, 
Cham 8  not only they will remit nothing of their severity, but be more over angry at the verity and truth itself, and speak and answer thus: but we be men. Shall the dignity of our kind being men, sustain this injury, that we should be compared to women in suffering of punishment, if we commit any fornication with other women beside our wives? As though they ought not therefore the more to refreyn like men their unlawful desires and lusts, because they be men: as though they ought not therefore the more, to give themselves as examples of this virtue to their wives, because they be men: as though they ought not therefore the less to be overcomed with filthy pleasure, because they be men: as though they ought not therefore the less to serve the wantonness of the flesh, because they be men. And yet they be angry if they hear that adulterous men do suffer like punishment with adulterous women, saying they ought to be punished so much the more grievously, as it pertaineth more to them, both to overcome women in virtue, and to rule them by example. I speak to christian men, that with faith hear this saying, the man is the head of the woman: where they knowledge that they ought to be the guides, and the women to be the followers. And therefore the man must beware that he go not that way by this living that he feareth, his wife will go by following.  
But they that be displeased, that like form of chastity be kept between man and wife, and chose rather (specially in this matter) to be under the laws of the world, than of Christ, because the civil laws of the world seem to bind men not with the same bonds of chastity, that they bind women: let them read what Antonius the Emperor, which was no christian man, did constitute and ordain concerning this matter, where the husband is not suffered to accuse the wife for the crime of adultery, to whom he hath not in his living given example of chastity, so that both should be condemned if that contention did prove them both alike to have been unchaste. For the foresaid emperors words written to Gregorianus, be these. My letters, saith he, shall in no part of the cause be any prejudice. For if the fawlt be in you, that the marriage be dissolved, and if your wife Eupasia do marry according to the law of julius, she shall not be condemned of adultery for my writing, except it appear and be proved that she hath done adultery. They shall have before their eyes authority to inquire, whether you living chastely, have been author for her to live likewise well and chastely or no? For it seemeth to me very unright, that the man should require chastity of his wife, which he himself will not perform: which thing may both condemn the man, and for mutual recompense of both their crimes, make an end of the matter between them both, or else take away the cause of the fact. If these be to be observed for the comeliness of the earthly city, how moche more chaste doth the heavenly city and the feloshyppe of angels require men to be. Seeing these things be thus, is the uncleanness of men therefore the less, and not rather more and worse, because in them there is a certain proud and licentyouse boasting? Let not therefore men abhor that Christ forgave the adulterous woman, but rather let them know their own peril, and being infected with the same sickness, let them flee with devout supplication to the same saviour, and let them confess it to be necessary to them, that they read was done in her, let them receive the medicine of their adulteries, and cease to commit any more adulteries, let them praise the patience of God in them, let them do penance, and receive pardon, and finally let them change their opinion concerning the punishment of women, and the impunity of themselves.  
Which things considered and entreated, 
Cha▪ 9  if the comen concondition between man and wife, the comen harm, the comen peril, the comen wound, the comen health & safety, be faithfully and humbly thought upon: the reconciling of them both, after adulteries committed and purged, shall not be honest nor hard, where men doubt not but remission of sin is made by the keys of the kingdom of heaven, not that after divorce from her husband the adulteress should be called home again: but that after fellowship without Christ, she should be called no more an adulteress. But behold (some will say) it ought not to be done which noman compelleth, because peradventure some law of this world after the manner of the earthly city forbiddeth it, where the remission and abolishing of sin by the holy blood of Christ is not thought upon. Than let continency be taken, which no law forbiddeth, and let no more new adulteries be committed. And what is that to us, if the adulterous wife being at lest purged and made clean by the mercy of god be not reconciled to her husband, so that whiles they be unreconciled, no other marriages be made as lawful matrimony, which are proved to be adulteries? For the woman is bounden so long as her husband liveth, & so consequently the man is bounden so long as his wife liveth. This binding causeth that they can not be joined with other without adulterous copulation, where upon it followeth necessarily that of two married persons are made four adulterers, if she mary an other man and he mary an other woman. For although he committeth more wicked adultery that putting away his wife not for fornication, marrieth an other, which kind of adultery Saint Matthew made mention upon: yet not only he committeth adultery and as Luke saith, every man that putteth away his wife & marrieth an other, committeth adultery. Of which testimonies I have disputed enough in my former book.  
But you answer me that to live continently is given to few men and therefore they that have put away their wives for fornication, 
Cham 10.  because they can not be reconciled, they see themselves to be in so great danger, that they pronounce Christ's law not to be merciful and gentle, but beastly and cruel. O brother, men that live not continentli for as much as pertaineth to them may have many complaints whereby (as you sai) to pronounce Christ's law to be cruel & not merciful & yet we ought not for their cause to pervert & change the gospel of Christ. You are moved only by their complaint, that put away their wives for fornication, & be not suffered to mari other: because to live continently is given to few men, & to it, men ought to be exhorted by praise, not compelled by law. And so if when an adulteress is put away, an other wife may not be married: the incontinency of men shall have (as you think) a just complaint. But mark how many things there be where if we will not admit the complaints of men not living continently, we must needs permit adulteries to be done. For what and if the wife be holden with a long and incurable sickness of the body, so that carnal copulation islet? What & if captivity or some other violence, do separate the one from the other so that the man knoweth his wife is alive & yet can not enjoy her: think you that we ought to admit the grudging of incontinent men, and to permit adulteries? What think you in that same wherein the Lord was asked the question, and answered that it ought not to be done, but that Moses for the hardness of their heart did permit a libel of divorce to be given, and for every cause to put away the wife. Doth not Christ's law displease the incontinent livers, that will by a divorce reject and put away their wives that be chiding, contentious injurious, proud and disdainful to pay their carnal debt, and marry other? Now because the incontinent life of these men abhorreth the law of Christ, therefore must Christ's law be changed to their will. Moreover if a wife forsake her husband, or a man his wife, not for fornication but rather for this intent to live in continency, and yet is an incontinent liver, to whom for that cause is given a libel of divorce: I ask the question whether shall not he or she be adulterers, if either of them be coupled in marriage to any other? If it be said, they shall not be. than it is said against the Lord, whose words be these, who soever putteth away his wife except the cause of fornication, 
Mark. v.  causeth her to commit adultery, and he that marrieth her that is put away, is an adulterer. Behold she is put away, & putteth not her husband away, and because to live continently is given to a few, she gave place to incontinency, and took an husband, and yet an adulterer married an adulteress. Both be guilty both are to be condemned, both she that was married her husband being alive, and he that married her, that had an husband alive. Do we here call Christ's law unmerciful, whereby she is made guilty of so great a crime, and is punished, whom her husband put away, without any former fornication of her part, & because to live continently is given to few, in putting her away he compelled her to mari? Why do we not here say, that the man is to be counted as dead, that by putting her wrongfulli away, broke first the bond of matrimony? For by what reason will you say, that he broke the bond of matrimony, that although he be an adulterer, did not put away his wife, & that he broke the bond of matrimony, that did put away his wife being chaste? but I sai that the bond remaineth in them both, where by the woman is bownden so long as her husband liveth, be he a continent liver or an adulterer and that therefore the woman which is put away committeth adulteri, if she marry, and that he is an adulterer that marrieth a woman put away, whether her husband that put her away be an adulterer or a continent liver, because the woman is bownden so long as her husband liveth. But now we dispute of the complaints of incontinent livers. What is thought mor right wise than the complaint of this woman that saith, I am put away, & have not put away, and because to live continently is given to few, I have not lived continently, but lest I should commit fornication have married, & yet I am said to have committed adulteri because I have married? Shall we for this woman as it were a just complaint, think the law of God is to be changed that we should not judge this woman to be an adulteress? god forbidden. But ye will answer that the woman ought not to have been put away, for that no cause of fornication was given before. You say truth. For the lord expressed her husbands sin, where he said, he that putteth away his wife except the cause of fornication: maketh her to commit adultery. But did not she therefore sin after in marrying, because he sinned before in putting her way? Therefore what doth it profit him that the woman not living continently complaineth of the law of Christ, except he for his murmuring be punished?  
Now let us see those things that ye added in an other place, 
Cham 11.  & would have me to make answer to them. Where it moveth you, and you have pity of that man, that although it be not for that he liveth not continently, yet at least for the necessity to beget children, is compelled to lie with an adulteress, if it be not lawful for him so to put her away, that he may marry an other she being alive: Where upon you should be justly moved, if it were not adultery to mary an other, his adulterous wife being alive. But if it be adultery, (as the things before disputed have taught) why is the cause of bygetting children pretended? We may not therefore permit and give a licence, to heynowse crimes, and we may not so avoid to die without issue of children, as we must choose & labour to live oure selfes for evermore. And adulterers be not suffered to live evermore, who after the first death, must needs be condemned by the eternity of the second death. This excuse and allegation for the bygettinge of children, compelleth men to put away not only adulterous women but also most chaste women, if perchance they be barren, and to marry other, which thing I suppose pleaseth not you. Wherefore if adulteries be not to be excused for the cause of not living continently, how moche less are they excusable, for the cause of bygettinge of children.  

Cham 12.  This infirmity of incontinent living, the apostle would have relieved by the honesty of marriage, for he saith not, if she have no children let her mary, but, if she live not continently, let her mary. The generation of children is a recompense, for that she giveth place to incontinent life by marrying. For incontinency is a vice, but marriage is no vice, & therefore by this good the other is made venial evil. Seeing therefore marriage is institute for generation, for that cause our fathers were married, that only for generation & not unlawfully did company with women. For than there was a certain necessity of procreation, which is not now, because there is a time of embracing (as it is written) which truly was than, 
Eccle. iii.  and there is a time of absteininge from embracing, which is now. Of the which time the apostle speaking, saith: from hence forth, brethren, the time is short, it followeth that they that have wives, be as not having wives. Whereupon at this time it is very well and aptly said, he that can take, let him take, and she that liveth not continently, let her mary. continency than descended to the office of matrimony for the generation of children: but now the bond of marriage, releavethe the vice of incontinency, that of them that live not continently should come the generation of children, not by the dishonesty of fornications, but by the honesty of marriages. Why than saith not the apostle, if she have no children, let her mary? because at this time of abstaining from embracing, it is not necessarily to bygette children. And why saith he, if she live not continently let her mary? Truly therefore, lest by her incontinency she be compelled to commit fornication. If therefore she live continently, let her neither mary nor bring forth children, but if she live not continently, let her marry lawfully lest she bring forth children unlawfully, or else lest she using carnal copulation more unlawfully bring forth no children at al. Although this that I said last, some men do it, that be also married lawfulli. For a man lieth with his lawful wife unlawfully, & dishonesteli, where the conceiving of a child is avoided. Which thing Onan the son of judas did, & for the god killed him. 
Gene. xxxviii.  Therefore the generation of children is the first & natural cause of marriage, & for that cause they that be married by reason of incontinency, ought not so to temper & moderate their evil, that they bamnyshe the goodness of marriage, that is to say, the fruit of children. For the apostle spoke of incontinent livers when he said. 
i Tim. v.  I will that the younger vydowes do marry, & bring forth children, & be housewives, & to give no occasion to the adversary of evil speaking. For now certain be, turned back after Satan. When he said: I will the younger to marrow, he counseled yt. to stay the fall of incontinency, but lest peradventure they should think only of the infirmity of carnal concupiscence, which only must be served & relieved in the work of marriage, and lest the goodness of marriage be either contemned or neglected: he said by & by after: and to bring forth children, and to be huswyfes. They that choose to live continently, choose truly a better thing, than is the goodness of marriage, that is to say, than the generation of children. If continency be chosen, for this intent, to take upon them a better thing than the goodness of marriage how moche more ought it to be kept to avoid adultery. For when the apostle had said, if she live not continently, let her mary: for it is better, said he, to be married than burn, he said not, it is better to commit adultery than burn. 
Cham 13.   
There is nothing whereunto we may exhort these that fear to be reconciled to their adulterous wives or husbands, being purged & healed by penance, but to keep continency. For a woman is bound so long as her adulterous or chaste husband liveth, & committeth adultery, if she mary an other: and a man is bounden so long as his adulterous or chaste wife liveth and committeth adultery if he mary an other. This bond truly is not dissolved, although the wife being chaste of her body be separate by divorce, much less it is dissolved, if she be not separate and commit adultery. And therefore nothing dissolveth this bond, but the death of the man or the wife, not falling into adultery, but departing out of the body Wherefore if a wife go from her adulterous husband and will not be reconciled to him again, let her remain unmarried: and if a man put away his adulterous wife, and will not receive her again, no not after her penance, let him keep continency: although not of will to choose the better good, yet at lest of necessity to avoid the pernicious evil. To this also I would exhort, if the wife were holden with a long and incurable sickness, or else if she were corporally separate and kept in some place, whither her husband could not have access. last of all to this also I would exhort, if the woman disposed and willing to live continently, would, being chaste herself, put away her chaste husband, although it is against the discipline, because it is not by mutual consent. For I think no christian man withstandeth him to be an adulteroure, that his wife either being long sick, or long absent, or desirous to live continently, keepeth carnal company with an other woman. even so in like manner a man putting away his adulterous wife, liveth being an adulteroure, which an adulteress because, not he or he but every man that putteth away his wife and marrieth an other, committeth adultery. Wherefore if the life of holy men which is free from the bond of marriage is not desired: let the punishment of adulterers be feared. And at lest let concupiscence be bridled with fear, if continency be not chosen by love. If where fear is, their labour worketh also: truly where labour was, there shall love be. We may not trust of our own strength, but prayer must be joined to our labours & endeavours, that he might kill us with good, that feareth us from evil.  
Let us answer also to that, that you think, 
Cham 14.  men are compelled to punish their adulterous wives with out any mercy, when they would have them dead, if it be not lawful for them to mary other during their wife's lives. And going about to amplify this cruelty, you said, this seemeth not to me, most loving father, to be a godly sense, where gentleness and pity be excluded. These words you speak, as though men ought therefore to favour & spare their adulterous wives, because they may marry other, or if they may not, that than they should not spare them, for this intent that they might mary other. But rather they ought to show mercy to their sinful wives that they themselves might obtain mercy for their sins. And much more this ought to be done of them that putting away their adulterous wives, desire to live continently: for they ought so much to be more merciful, as they labour to be more holy, that they may be holpen of god to preserve chastity in themselves, whiles that they revenge not the violation and breach of chastity in their wives, and specially that word of the lord is to be called to memory, he that is without sin let him first cast a stone against her: not he that is without that sin, as we speak of chaste men, but he that is without sin, which thing if they say they be, they deceive themselves and truth is not in them. But if they do not seduce themselves, & if truth be in them there shall not be in them any cruel & bloody severity. For knowing themselves not to be without sin, they forgive that they myghe be forgiven, and mercy and pity are not excluded from them. But rather they be excluded, if licentious pleasure and not careful pity, did obtain of them pardon for there wives sin, that is to say that they should therefore favour and spare them, because, they may marry other: and not rather therefore, because they would god should favour and spare them. Therefore how much better, honester and worthier is it a Christian man's profession, to spare the blood of adulterous wives because it is written, 
Eccle. xxviii.  forgive thy neighbours unryghtuosnes, & then at thy prayer thy sins shall be loused. A man reserveth his anger to a man and asketh a medicine of the lord, he hath no mercy upon a man like himself, and for his own sins he asketh mercy. Seing he being flesh reserveth anger, who shall have mercy upon his sins? And in the gospel. 
Matt. vi.  forgive and it shall be forgiven to you, that we may say forgive us our debts as we forgive them that be debtor to us. And in the apostle, 
Rom. xii.  rendering to no man evil for evil, & such like sayings if there be any holy scripture, whereby when a man's mind is provoked to vengeance, because he is a christian man, he is mitigated.  

Cham 15.  How much better is it to speak after this sort as I have told, than to say thus, forgive only your adulterous wives, & seek not their blood, all the sorrow you took for their naughty living, the comfort of your new wives which you shall marry, will take it away, for you might right well desire to take them out of their lives if their life were a stop to you for marrying of other, but now when they being alive, it is lawful to provide for yourselves other wife's, why should you desire so moche to kill them? If we say thus, do you not mark how moche this persuasion is against the form of a Christian man's life, because both it is false that they may do which they may not, that is to say, their adulterous wife's being alive, to be coupled with other: & also if they therefore favour & spare them, they shall not spare them for pity & godliness, but for that they have free liberty to marry again. last of all, I ask of you, whether it be lawful for a christian husband, either by the old law of god, or by the romans law, to cast away or kill his wife? If it be lawful it is better, to refreyn himself from both, that is to say, both from lawful punishment, if she do sin, and also from unlawful marriage, if she be alive. And if he continue earnest to choose the one, it is better for him to do that is lawful, that the adulteress be punished, then to do that is unlawful, that she being alive, he commit adultery. But if that be said that is more true, that it is not lawful for a christian man to kill his adulterous wife, but only to put her away: who is so mad as to say unto him, do that is unlawful, that it may be lawful for you to do that is unlawful. For when by Christ'S law, both is unlawful, either to kill the adulteress, or to marry an other she being alive: men must abstain from both, and not do one unlawful thing for an other. But if he will needs do that is unlawful, let him than commit adultery, and not murdre, and rather to mary an other, his wife being alive, than to shed man's blood. and if both be cruel wickedness, he ought not to do the one for the other, but to avoid both.  
Here I see what may be said of those that live not continently, 
Cham 16.  that he that putteth away his adulterous wife, & suffereth her to live, if he marry an other, so long as his first wife liveth, he is a perpetual adulteroure, and doth no fruitful penance in that he leaveth not his wicked life, & if he be unchristened & a learner of the catechism, he is not admitted to baptism, because he is not changed from that, that letthethe him, nor can not be reconciled by any means, continuing in the same wickedness. But if he accusing his adulterous wife do kill her, this sin because he is passed it, & remaineth not in it, if it be committed of a learner of our faith, it is washed and purged by baptism, and yfit be done of him that is Chrystened it is made hole by penance and reconciliation. But shall we therefore say adultery is no adultery, which without doubt is committed, if another wife be married, the first adulterous wife being alive? But excepting this kind of adultery, you put no doubts but that it is adultery, if any man marry the wife of him that liveth, which is put a way from her husband by a libel of divorce without any fornication of the woman. What say we than, when he shall see himself not to be admitted to Baptism, if he be a learner, nor to do penance fruitfully, if he did this fault being christened, in that he correcteth not and forsaketh not his offence: if he would or could kill him whose wife he married, that his mischievous sin may either be washed by baptism, or loosed by penance, and so his adultery should not remain, the woman being void of the law of her husband after his death, but for his sin that is passed he should satisfy by penance, or have it washed away by regeneration. Is Christ'S law therefore to be accused, as compelling murder to be done, seeing it calleth it adultery to marry her that is put away without the crime of fornication? In this matter (if we consider & mark what we say) many more weighty things may be spoken than you have said. For you, whiles that you will not have it adultery to put away their adulterous wives & to marry other, have found out this that if we call these adulteries, that men shall be compelled to kill their adulterous wives, by whose life they be stopped to marry other, and to amplify this matter, you said, this seemeth not to me, most loving father, to be a godly sense, where gentleness & pity is excluded. Than if any man not willing to believe it adultery, when a woman forsaken of her husband without the crime of fornication▪ is married of an other man, doth invent this against you that by that reason men are induced to commit murders, & by all trains & slanders they came to lie in wait for the husbands of these women which being forsaken without crime of fornication they have married, or else by some true crimes to accuse them and kill them, that when they are dead they may be true marriages, which when they were alive were adulteries: will not this man in amplifying the matter say unto you, this seemeth not to me, most loving brother, to be a godly sense, where not only gentleness & pity is excluded, but also great malignity & wickedness is provoked? For it is a great deal more light & tolerable, that the husbands should kill their adulterous wives, than that adulterers should kill their wife's former husbands. Doth it please you, that for this most vain envy, we should forsake the defence of the lords mind and sentence, or else that we should moreover accuse it, saying, adultery ought not to be punished & revenged, although a woman forsaken without the cause of fornication be joined to another man, lest he be compelled to kill her husband that put her away, whiles that he desireth by the death of her former husband to turn his adultery into marriage. I know this pleaseth not you, that for this most vain envy Christ's law, being found true and wholesome, should be called hard & unmerciful. Even so after this sort, you ought not to be of this mind, to deny it to be adultery, when the second wife is married, the first adulterous wife being alive, because the husband by that means may be compelled to kill the adulterous wife, whiles that he desireth that it may be lawful for him to marry an other wife, she being slain, if it be not lawful to do it, she being alive. For what & if the slanderers & enemies of Christ's faith should also speak this, that men were compelled to kill their wives, by wicked mischief & crafty trains which they could not bear, being painful and grievous to dwell with all, or else being sick with a continual disease, and not able to lie with them, or else being poor, or else for love of some fairer wives: because it is not lawful beside the cause of fornication to forsake & put away these wives which they will not bear, and mary other, lest that they being bound in a perpetual adultery, can neither be baptised, nor by penance healed. Shall we therefore say, lest these mischievous murders be done, that they commit no adulteries, that put away their wives beside the cause of fornication, and be married to other?  
But now for as much as you 
Cham 17.  think it is no adultery, if a man put away his wife for fornication, and marry an other, do you not think we ought to beware, lest men by this opinion should learn to compel their wives to commit adultery, which wives for other innumerable causes they can not bear, that when the bond of matrimony is (as you suppose) by their fornication dissolved, it may be lawful for the men to marry other: & for that they compelled their wives to commit adultery, either to be washed by baptism or healed by penance, for both grace & medicine shall be denied to them, so long as they shall live in adultery with their second wife's, having put away their former wives beside the cause of fornication? Except perchance, some man say, that no man can cause his wife to commit adultery, if she be chaste: and yet the lord saith, every man that putteth away his wife beside the cause of fornication, maketh her to commit adultery, therefore truly, because when she lived chaste with her husband▪ yet being put away, she is compelled in that she liveth not continently to be coupled with an other man, her former husband being alive, & that is to commit adultery. And if she do not thus, yet he, for as much as pertaineth to him, caused her to do it, & god will impute that sin to him, although she remain chaste. But who knoweth not, how few there be, that live so chastely with their husbands, that although they be put from them, yet do not seek for other husbands. For without comparison the number of women is greater, that where as they live chastely with their husbands, yet if they be put from their husbands, do not differ to be married again. Therefore when men shall believe god, saying: Every man that putteth away his wife beside the cause of fornication, causeth her to commit adultery: if they believe also you, saying: if the woman commit fornication, her husband may lawfully marry an other wife: whosoever for any other kind of griefs would lack his wife which whom he is joined, first he causeth her to commit adultery, by putting her away, without cause of fornication, that he might than mary an other, when she by marrying is an adulteress, & so he being delivered either by baptism or by penance from the first sin whereby he caused her to commit adultery, might seem to have & enjoy without any adultery of his part, the second wife, which he married after the adultery of the first, the bond of matrimony by that means being as it were dissolved. Which thing if any man shall attempt or enterprise: both he shall cause his wife to commit adultery, & he shall be an adulteroure himself, although he marry an other after the adultery of his wife, and it shall profit him nothing, that he believed you, and not rather him, the saith without any exception: every man that forsaketh his wife and marrieth an other, committeth adultery.  
All which things well considered and entreated, 
Cham 18.  it followeth that they that hear these things diligently should say to us that same that was said to the lord, if this be the state of a man with his wife, 
Mat. nineteen.  it is not expedient to marry. though whom what should we answer again, but that he answered, every man taketh not this word, but they to whom it is given? There be eunuchs that be so borne from their mother's womb, & there be eunuchs that be made so of men, & there be eunuchs that geld themselves for the kingdom of heaven. He that may take, let him take. Therefore he that may take, let him take, which all men take not, but they may take, to whom the secret just mercy of God giveth the gift. But among all these that geld themselves for the kingdom of heaven, there be some of both kinds, that never knew carnal copulation, some that have had experience of it, & are turned from it refusing it, other some that have proved it, partly lawfully, partly unlawfully. moreover of them that have proved it lawfully, some there be that have proved only lawfully, some both unlawfully and lawfully. For among them there be some that know only their own wife's, some that know also other women & all kind of adultery. But they that after carnal copulation with their wife's, geld them selves for the kingdom of heaven, either lose their wives by death, or profess to live continently which them by mutual consent, or by necessity of divorces, lest by marrying of other, their wives being alive they should commit adultery, do geld themselves for the kingdom of heaven, not that they might be more clear & purer there, but that they can not otherwise be there, for they that live continently not for this necessity, but for desire of the greater good, may be there, even keeping still the chastity of marriage, although in less rewards, yet within the kingdom of heaven. But they that live therefore continently, because they fear to be married to other, their former wives being alive: ought to take more care for their own salvation, than they took that loved continency for greater reward. For than they shall be there, if they be not adulterers. And if they do not live continently, they shall be adulterers, for during the lives of their former wives they shall not join themselves with other lawful wives but with adulterous women. And if they shall be absent from the kingdom of heaven, where shall they be, but where they shall not be saved▪  
These men therefore do I speak unto, 
Cham 19  that what thing they ought to do, if they had their wives lying sick and consuming in a continual disease, or else absent in a place where they could not come unto them, or else of some unlawful stomach refraining to keep carnal company with them: the same thing they should do, if their wives did commit filthy adultery, and for that cause divorsing themselves from their wives company, should not seek new marriages, because they shall not be marriages, but adulteries. For seeing there is like form in this bond of matrimony between the husband & the wife, like as the wife during here husbands life, shall be called an adulteress if she be with another man: even so the man, during his wife's life, shall be called an adulterer if he be with an other adulterous woman. For although it be more grievous sin, beside the cause of fornication, yet every man that putteth away his wife & marrieth an other, committeth adultery. Let not the burdyn of continency fear them: it shall be a light burden, if it be Christ's, it shallbe christes if faith be present, which obtaineth of christ the commander, the performing of the commandment. Let it not move them, that their continent living, seemeth to be of necessity, & not of will: for they also that have chosen continency by their will, have made it to be of necessity, because they can not now without damnation go from it, and they that be driven unto it by necessity, make it to be voluntary, if they trust, not in themselves, but in him from whom every good thing cometh. Some do climb up to this gift of continency, for the cause of more glory, that they might attain some greater reward: other some fly unto it, for the care and thought of their final salvation, lest they should perish and be condemned: but let them both remain, let both walk even to the last end in that state they have comed unto, let them be fervent in study and desire, let them be suppliant in prayer, because the one sort must think upon their salvation, & beware they fault not from that their will hath chosen: and the other sort may not despair of greater glory, if they love to persist and continue in the state that necessity hath brought them unto. For it may be possible & come to pass, that by god fearing and exhorting, converting and replenishing, man's affection may he changed unto the better: and that they should vow to live most constantly to their lives end, without marriage, without any carnal copulation, and experience of filthy and unclean pleasure: that although the dissolution of marriage by death, give them occasion to marry other wife's, yet it should be shut & bound by vow, that was open and free by lawfulness▪ and that it should be made perfit by charity, that was begun by necessity, to such truly like reward shall be given, as to them, that by mutual consent with their wife's do vow continency, or else being unmarried, have chosen continent life for the greater good. But if they live continently after this sort, that they be in mind to mary other women, if their wives die by whose life they be stopped from such marriages: truly although they depart before out of their bodies, in that kind of continent life, yet it can not be imputed but for chastity in marriage, for the which they do not that they would do if it were lawful. For to live continently with this intent, is little to the attaining of the reward of continency which is freely chosen, yet it is sufficient to avoid adulteries.  
See that you remember that I speak these things of both the kinds of man & woman, 
Cham 20.  but specially for men: which therefore think themselves to be superiors to women, lest they should vouchsafe to be like in chastity, wherein they ought to go before, that their wives might follow them as their heads. And seeing the law forbiddeth adulteries, if the excuse of carnal infirmity be admitted under pretence of incontinency, there shall be an occasion of sin & destruction given to many under the name & colour of feigned lawfulness and impunity. For women also have flesh as men have, to whom men will not any such thing should be lawful, as though it were lawful to them because they be men. But god forbidden, that any thing should be due to the honour of man being the better kind, that is a derogation to the chaste honesty of the same, seeing that just honour is due to virtue & not to vice. And truly seeing men require so great chastity of women having flesh as they have, that when they have been very long absent from their wives yet they would have them pass over the heat of their youth undefiled with any adulterous company of man: and very many most chaste women, specially in Syria pass over their youth honestly, whose husbands being occupied about the gains of merchandise, leave their wives very young, and scarcely at last return again old men to their old wives: by this fact they prove evidently that it is not unpossible which they allege for themselves that they can not do. For if the infirmity of man can not do it: moche less the weaker kind of women can do it. For which cause when we put them in fear that think the excellency of man is nothing but a licence to sin, lest by the means of adulterous marriages they might perish for ever more: we are wont to set the continency of clerks before them, which often times are taken against their wills to bear that burden, which when they have taken it, perform it by gods help even to the due end of their lives. And therefore we say to them, what if you also be taken by the violence of the people to bear this burden, would you not keep the office which you have taken upon you chastely, being suddenly converted to purchase strength of the Lord, which you never thought of before? But, say they, honour doth comfort them much & we answer again, let fear temper and bridle you the more. For if many of gods ministers take suddenly and at unwares, this office that is laid upon them, hoping that they shall more brightly shine in the inheritance of Christ how moche more ought you, being ware of adulteries, to live continently, fearing not to shine less in the kingdom of god, but to burn more in the fire of hell. These and such like, as we can, we say unto them, that going from their wives by any means, or putting them away for adultery, will needs marry other, and when they are forbid, they allege to us the infirmity of their flesh. But now this book also is to be ended, and god is to be prayed, that either he would not suffer them to be tempted by the separation of their wives: or else suffer them so, that the fear of their salvation which is in danger, may be an occasion of greater or more approved chastity.  
Here endeth the second book.   

¶ Imprinted at London in Fleetstreet at the Sign of the George next to saint Dunston's Church by William powel.