Il giudizio di Martin Bucero sul divorzio

 

Dedicato al re Edoardo VI ed inviato al Parlamento inglese, tratto dal suo secondo libro su "Il regno di Cristo", dove ristabilisce la dottrina e la disciplina del divorzio

 

"Tu sei il dottore d'Israele e non sai queste cose?" (Giovanni 3:10).

 

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14. The 7th Law of the sanctifying and ordering of Marriage. Besides these things, Christ our King, and his Churches require from your Sacred Majesty, that you would take upon you the just care of Marriages. For it is unspeakable how many good Consciences are hereby entangled, afflicted, and in danger, because there are no just Laws, no speedy way constituted according to God's Word, touching this holy Society and Fountain of Mankind. For seeing Matrimony is a civil thing, Men, that they may rightly contract, inviolably keep, and not without extreme necessity dissolve Marriage, are not only to be taught by the Doctrine and Discipline of the Church, but also are to be acquitted, aided, and compell'd by Laws and Judicature of the Commonwealth. Which thing pious Emperors acknowledging, and therin framing themselves to the Law of Nations, gave Laws both of contracting and preserving, and also where an unhappy need requir'd, of divorcing Marriages. As may be seen in the Code of Justinian, the 5th Book, from the beginning through twenty-four titles. And

in the Authentic of Justinian the 22d, and some others.

 

But the Antichrists of Rome, to get the Imperial Power into their own hands, first by fraudulent persuasion, afterwards by force drew to themselves the whole authority of determining and judging as well in matrimonial causes, as in most other matters. Therfore it hath bin long believ'd, that the care andgovernment therof doth not belong to the CivilMagistrate. Yet where the Gospel of Christ is receiv'd, the Laws of Antichirst should be rejected.

 

If therfore Kings and Governors take not this care, by the power of Law and Justice to provide that Marriages be piously contracted, religiously kept, and lawfully dissolv'd, if need require, who sees not what confusion and trouble is brought upon this holy Society; and what a rack is prepar'd, even for many of the best Consciences, while they have no certain Laws to follow, no Justice to implore, if any intolerable thing happen. And how much it concerns the honour and safety of the Commonwealth, that Marriages, according to the Will of Christ, be made, maintained, and not without just cause dissolv'd, who understands not? For unless that first and holiest Society of Man and Woman be purely constituted, that houshold Discipline may be upheld by them according to God's Law, how can we expect a race of good Men? Let your Majesty therfore know that this is your duty, and in the first place, to reassume to yourself the just ordering of Matrimony, and by firm Laws to establish and defend the Religion of this first and divine Society among Men, as all wise Law-givers of old, and Christian Emperors have carefully done.

 

The two next Chapters, because they chiefly treat about the Degrees of Consanguinity and Affinity, I omit; only setting down a passage or two concerning the Judicial Laws of Moses, how fit they be for Christians to imitate rather than any other. 

 

17. Toward the end.  I confess that we being free in Christ, are not bound to the Civil Laws of Moses in every circumstance; yet seeing no Laws can be more honest, just, and wholesome, then those which God himself gave, who

is eternal Wisdom and Goodness, I see not why Christians, in things which no less appertain to them, ought not to follow the Laws of God, rather than of any Men. We are not to use Circumcision, Sacrifice, and those bodily Washings prescrib'd to the Jews; yet by these things we may rightly learn, with that purity and devotion both Baptism and the Lord's Supper should be administer'd and receiv'd. How much more is it our duty to observe diligently what the Lord hath commanded, and taught by the Examples of his People concerning Marriage, wherof we have the use no less than they? And because this same worthy Author hath another passage to this purpose, in his Comment upon Matthew, Chap. 5. 19. I here insert it from p. 46.

 

Since we have need of Civil Laws, and the power of punishing, it will be wisest not to contemn those given by Moses; but seriously rather to consider what the meaning of God was in them, what he chiefly requir'd, and how much it might be to the good of every Nation, if they would borrow thence their manner of governing the Commonwealth; yet freely all things and with the Spirit of Christ. For what Solon, or Plato, or Aristotle, what Lawyers or Cesars could make better Laws than God? And it is no light argument, that many Magistrates at this day, do not enough acknowledge the Kingdom of Christ, though they would seem most Christian, in that they govern their States by Laws so diverse from those of Moses.

 

18. The 18th Chapter I only mention as determining a thing not here in question, that Marriage without consent of Parents ought not to be held good; yet with this qualification fit to be known. That if Parents admit not the honest desires of their Children, but shall persist to abuse the power they have over them; they are to be mollify'd by Admonitions, Entreaties, and Persuasions, first of their Friends and Kindred, next of the Church-Elders. Whom if still the hard Parents refuse to hear, then ought the Magistrate to interpose his Power: lest any by the evil mind of their Parents be detain'd from Marriage longer than is meet, or forc'd to an unworthy match: in which case the Roman Laws also provided. C. de nupt. l. 11, 13, 26.

 

19. Whether it may be permitted to revoke the Promise of Marriage. Here ariseth another Question concerning contracts, when they ought to be unchangeable? for religious Emperors decreed that the Contract was not indossoluble, until the spouse were brought home, and the Solemnities perform'd. They thought it a thing unworthy of divine and human Equity, and the due consideration of Man's infirmity in deliberating and determining, when space is given to renounce other Contracts of much less moment, which are not yet confirm'd before the Magistrate, to deny that to the most weighty contract of Marriage,which requires the greatest care and consultation.

 

Yet lest such a covenant should be broken for no just cause, and to the injury of that person to whom Marriage was promised, they decreed a Fine, that he who deny'd Marriage to whom he had promis'd, and for some cause not approv'd by the Judges, should pay the double of that pledge which was given at making sure, or as much as the Judge should pronounce might satisfy the damage, or the hindrance of either party. It being most certain, that oft-times after contract, just and honest causes of departing from promise, come to be known and found out, it cannot be other than the duty of pious Princes to give Men the same liberty of unpromising in these causes, as pious Emperors granted: especially where there is only a promise, and not carnal knowledge. And as there is no true Marriage between them, who agree not in true consent of Mind; so it will be the part of godly Magistrates to procure that no Matrimony be among their Subjects, but what is knit with love and consent. And tho' your Majesty be not bound to the Imperial Laws, yet it is the duty of a Christian King to embrace and follow whatever he knows to be any where piously and justly constituted, and to be honest, just, and well-pleasing to his People.

 

But why in God's Law and the Examples of his Saints, nothing herof is read; no marvel, seeing his ancient People had power, yea a precept, that whoso could not bend his mind to the true love of his Wife, should give her a Bill of Divorce, and send her from him, though after carnal knowledge and long dwelling together. This is enough to authorize a godly Prince in that indulgence which he gives to the changing of a Contract; both because it is certainly the invention of Antichrist, that the promise of Marriage de presenti, as they call it, should be indissoluble, and because it should be a Prince's care that Matrimony be so join'd, as God ordain'd; which is, that every one should love his Wife with such a love as Adam express'd to Eve: So as we may hope that they who marry may become one flesh, and one also in the Lord.

 

20.  Concerns only the Celebration of Marriage.

 

21.  The Means of preserving Marriage holy and pure. Now since there ought not to be less care that Marriage be religiously kept, than that it be piously and deliberately contracted, it will be meet that to every Church be ordained certain grave and godly Men, who may have this care upon them, to observe whether the Husband bear himself wisely toward the Wife, loving, and inciting her to all Piety, and the other duties of this life; and whether the Wife be subject to her Husband, and study to be truly a meet help to him, as first to all Godliness so to every other use of life. And if they shall find each to other failing of their duty, or the one long absent from the other without just and urgent cause, or giving

suspicion of irreligious and impure life, or of living in manifest Wickedness, let it be admonish'd them in time. And if their Authority be contemn'd, let the names of such contemners be brought to the Magistrate, who may use punishment to compel such Violators of Marriage to their duty, that they may abstain from all probable suspicion of transgressing; and if they admit of suspected company, the Magistrate is to forbid them; whom they not therin obeying, are to be punish'd as Adulterers, according to the Law of Justinian, Authent. 117. For if holy Wedloc, the fountain and seminary of good Subjects, be not vigilantly preserved from all blots and disturbances, what can be hop'd, as I said before, of the springing up of good Men, and a right Reformation of the Commonwealth? We know it is not enough for Christians to abstain from foul deeds, but from the appearance and suspicion therof.

 

22. Of lawful Divorce, what the ancient Churches have thought. Now we shall speak about that dissolving of Matrimony which may be approv'd in the sight of God, if any grievous necessity require. In which thing the Roman Antichrists have knit many a pernicious entanglement to distressed Consciences: for that they might here also exalt themselves above God, as if they would be wiser and chaster than God himself, is, for no cause, honest or necessary, will they permit a final Divorce; in the mean while, Whoredoms and Adulteries, and worse things than

these, not only tolerating in themselves and others, but cherishing and throwing Men headlong into these evils. For although they also disjoin married persons from Board and Bed, that is, from all conjugal Society and Communion, and this not only for Adultery, but for ill Usage, and matrimonial Duties deny'd; yet they forbid those thus parted, to join in Wedloc with others, but, as I said before, any dishonest associating they permit. And they pronouce the Bond of Marriage to remain between those whom they have thus separated. As if the Bond of Marriage, God so teaching and pronouncing,

were not such a league as binds the married couple to all society of life, and communion in divine and human things; and so associated keeps them.

 

Something indeed out of the later Fathers they may pretend for this their Tyranny, especially out of Augustin and some others, who were much taken with a preposterous admiration of single life; yet though these Fathers, from the words of Christ not rightly understood, taught that it was unlawful to marry again, while the former Wife liv'd, whatever cause

there had bind either of Desertion or Divorce; yet if we mark the custom of the Church, and the common judgment which both in this time and afterward prevail'd, we shall perceive that neither these Fathers did ever cast out of the Church any one for marrying after a Divorce, approv'd by the Imperial Laws.

 

Nor only the first Christian Emperors, but the latter also, even to Justinian, and after him, did grant for certain causes approv'd by Judges, to make a true Divorce; which made and confirm'd by Law, it might be lawful to marry again: which if it could not have bin done without displeasing Christ and his Church, surely it would not have bin granted by Christian Emperors, nor had the Fathers then wink'd at those doings in the Emperors. Hence ye may see that Jerom also, though zealous of single life more than enough, and such a condemner of second Marriage, though after the death of either party, yet forc'd by plain equity, defended Fabiola, a noble Matron of Rome, who having refus'd her Husband for just Causes, was married to another. For that the sending of a Divorce to her Husband was not blame- worthy, he affirms, because the Man was heinously vitious; and that if an adulterous Wife may be discarded, an adulterous Husband is not to be kept. But that she married again, while yet her Husband was alive; he defends in that the Apostle hath said, It is better to marry than to burn; and that young widows should marry, for such was Fabiola, and could not remain in Widow-hood.

 

But some one will object that Jerome there adds, Neither did she know the vigour of the Gospel, wherin all cause of marrying is debarr'd from Women, while their Husbands live; and again, while she avoided many wounds of Satan, she receiv'd one ere she was aware. But let the equal Reader mind also what went before; Because, saith he, soon after the beginning, there is a rock and storm of slanderers opposed against her, I will not praise her converted, unless I first absolve her guilty. For why does he call them slanderers who accus'd Fabiola of marrying again, if he did not judge it a matter of Christian Equity and Charity, to pass by and pardon that fact, though in his own opinion he held it a

fault? And what can this mean? I will not praise her, unless I first absolve her. For how could he absolve her, but by proving that Fabiola, neither in rejecting her vitious Husband, nor in marrying another, had committed such a sin, as could be justly condemned? Nay, he proves both by evident reason, and clear testimonies of Scripture, that she avoided Sin.

 

This also is hence understood, that Jerome by the vigour of the Gospel, meant that height and perfection of our Saviour's precept, which might be remitted to those that burn; for he adds, But if she be accused in that she remained not unmarried, I shall confess the fault, so I may relate the necessity. If then he acknowledg'd a necessity, as he did, because she was yound, and could not live in Widowhood, certainly he could not impute her second Marriage to her much blame: but when he excuses her out of the Word of God, does he not openly declare his thoughts, that the second Marriage of Fabiola was permitted her by the Holy Ghost himself, for the necessity which he suffer'd, and to shun the danger of Fornication, though she went somewhat aside from the vigour of the Gospel? But if any urge that Fabiola did public penance for her second Marriage, which was not imposed but for great faults; 'tis answer'd, she was not enjoin'd to this penance, but did it of her own accord, and not till after her second Husband's death. As in the time of Cyprian, we read that many were wont to do voluntary penance for small faults, which were not liable to excommunication.

 

23.  That Marriage was granted by the ancient Fathers, even after the Vow of single Live. I omit his Testimonies out of Cyprian, Gelasius, Epiphanius, contented only to relate what he thence collects to the present purpose.

 

Some will say perhaps, Wherfore all this concerning Marriage after vow of single life, whenas the question was of Marriage after Divorce? For this reason, that they whom it so much moves, because some of the Fathers thought Marriage after any kind of Divorce, to be condemned of our Saviour, may see that this conclusion follows not. The Fathers thought

all Marriage after Divorce to be forbidden of our Saviour, therfore they thought such Marriage was not to be tolerated in a Christian. For the same Fathers judg'd it forbidden to marry after vow; yet such Marriages they neither dissolved nor

excommunicated: For these words of our Saviour, and of the Holy Ghost, stood in their way; All cannot receive this saying, but they to whom it is given. Every one hath his proper gift from God, one after this manner, another after that. It is better to marry than to burn. I will that younger Widows marry; and the like.

 

So there are many Canons and Laws extant, wherby Priests, if they married, were remov'd from their office, yet is it not read that their Marriage was dissolv'd, as the Papists now-a-days do, or that they were excommunicated, nay expresly they might communicate as Laymen. If the consideration of human infirmity, and those testimonies of divine Scripture which grant Marriage to every one that wants it, persuaded those Fathers to bear themselves so humanely toward them who had married with breach of vow to God, as they believed, and with Divorce of that Marriage wherin they were

in a manner join'd to God; who doubts but that the same Fathers held the like humanity was to be afforded to those who after Divorce and Faith broken with Men, as they thought, entered into a second Marriage? For among such are also found no less weak, and no less burning.

 

CHAP. XXIV.

 

Who of the ancient Fathers granted Marriage after

Divorce.

 

This is clear both by what hath bin said, and by that

which Origen relates of certain Bishops in his time,

Homil. 7. in Matth. I know some, saith he, which are

over Churches, who without Scripture have

permitted the Wife to marry while her former

Husband liv'd. And did this against Scripture, which

saith, The wife is bound to her Husband so long as he

lives; and she shall be call'd an Adultress, if, her

Husband living, she take another Man; yet did they

not permit this without cause, perhaps for the

infirmity of such as had not continence, they

permitted evil to avoid worse. Ye see Origen and the

Doctors of his Age, not without all cause, permitted

Women after Divorce to marry, though their former

Husbands were living; yet writes that they

permitted against Scripture. But what cause could

they have to do so, unless they thought our Saviour

in his precepts of Divorce had so forbidden, as willing

to remit such perfection to his weaker ones, cast into

danger of worse faults?

The same thought Leo, Bishop of Rome, Ep. 85. to

the African Bishops of Mauritania C¾sariensis,

wherin complaining of a certian Priest, who

divorcing his Wife, or being divorc'd by her, as other

copies have it, had married another, neither

dissolves the Matrimony, nor excommunicates him,

only unpriests him. The Fathers therfore, as we see,

did not simply and wholly comdemn Marriage after

Divorce.

But as for me, this remitting of our Saviour's

precepts, which these Ancients allow to the infirm in

marrying after Vow and Divorce, I can in no ways

admit; for whatsoever plainly consents not with the

Commandment, cannot, I am certain, be permitted,

or suffered in any Christian: for heaven and earth

shall pass away, but not a tittle from the Commands

of God among them who expect life eternal. Let us

therfore consider, and weigh the words of our Lord

concerning Marriage and Divorce, which he

pronounced both by himself, and by his Apostle, and

let us compare them with other Oracles of God; for

whatsoever is contrary to these, I shall not

persuade the least tolerating therof. But if it can be

taught to agree with the Word of God, yea to be

commanded that most Men may have permission

given to them to divorce and marry again, I must

prefer the Authority of God's Word before the

Opinion of Fathers and Doctors, as they themselves

teach.

 

 

CHAP. XXV.

 

The words of our Lord, and of the Holy Ghost, by the

Apostle Paul concerning Divorce, are explain'd.

 

But the words of our Lord, and of the Holy Ghost, out

of which Austin and some others of the Fathers

think it concluded that our Saviour forbids Marriage

after any Divorce, are these; Mat. v. 31, 32. It hath

bin said, &c. And Mat. xix. 7. They say unto him,

why did Moses then command? &c. And Mark x. and

Luke xvi. Rom. vii. 1, 2, 3. 1 Cor. vii, 10, 11. Hence

therfore they conclude that all Marriage after

Divorce is call'd Adultery; which to commit, being no

ways to be tolerated in any Christian, they think it

follows that second Marriage is in no case to be

permitted either to the Divorce, or to the Divorced.

But that it may be more fully and plainly

perceiv'd what force is in this kind of reasoning, it

will be the best course to lay down certain grounds

wherof no Christian can doubt the truth. First, it is

a wickedness to suspect that our Saviour branded

that for Adultery, which himself, in his own Law

which he came to fulfil, and not to dissolve, did not

only permit, but also command; for by him the only

Mediator, was the whole Law of God given. But that

by this Law of God, Marriage was permitted after any

Divorce, is certain by Deut. xxiv. 1.

 

 

CHAP. XXVI.

 

That God in his Law did not only grant, but also

command Divorce to certain Men.

 

Deut. xxiv. 1. When a Man hath taken a Wife, &c. But

in Mal. ii. 15, 16. is read the Lord's command to put

her away whom a Man hates, in these words: Take

heed to your Spirit, and let none deal injuriously

against the wife of his youth. If he hate, let him put

away, saith the Lord God of Israel. And he shall hide

thy violence with his garment, that marries her

divorc'd by thee, saith the Lord of hosts; but take

heed to your Spirit, and do no injury. by these

Testimonies of the divine Law, we see that the Lord

did not only permit, but also expresly and earnestly

commanded his people, by whom he would that all

holiness and faith of Marriage-covenant should be

observed, that he who could not induce his mind to

love his Wife with a true conjugal love, might dismiss

her that she might marry to another.

 

 

CHAP. XXVII.

 

That what the Lord permitted and commanded to his

antient people concerning Divorce belongs also to

Christians.

 

Now what the Lord permitted to his first-born

people, that certainly he could not forbid to his own

among the Gentiles, whom he made coheirs, and into

one body with his people; nor could he ever permit,

much less command aught that was not good for

them, at least so us'd as he commanded. For being

God, he is not chang'd as Man. Which thing who

seriously considers, how can he imagine that God

would make that wicked to them that believe, and

serve him under Grace, which he granted and

commanded to them that serv'd him under the Law?

Whenas the same causes require the same

permission. And who that knows but human

matters, and loves the truth, will deny that many

Marriages hang as ill together now, as ever they did

among the Jews? So that such Marriages are liker to

Torments than true Marriages. As therfore the Lord

doth always succour and help the oppressed, so he

would ever have it provided for injur'd Husbands

and Wives, that under pretence of the marriage-

bond, they be not sold to perpetual vexations,

instead of the loving and comfortable marriage-

duties. And lastly, as God doth always detest

hypocrisy and fraud, so neither doth he approve

that among his people, that should be counted

Marriage, wherin none of those duties remain,

wherby the league of wedloc is chiefly preserved.

What inconsiderate neglect then of God's Law is this,

that I may not call it worse, to hold that Christ our

Lord would not grant the same remedies both of

Divorce and second Marriage to the weak, or to the

evil, if they will needs have it so, but especially to

the innocent and wrong'd; whenas the same urgent

causes remain as before, when the discipline of the

Church and Magistrate hath try'd what may be

try'd?

 

 

CHAP. XXVIII.

 

That our Lord Christ intended not to make new Laws

of Marriage and Divorce, or of any civil matters.

 

It is agreed by all who determine of the Kingdom and

Offices of Christ by the holy Scriptures, as all godly

Men ought to do, that our Saviour upon Earth took

not on him either to give new Laws in civil affairs, or

to change the old. But it is certain that Matrimony

and Divorce are civil things. Which the Christian

Emperors knowing, gave conjugal Law, and reserv'd

the administration of them to their own Courts;

which no true ancient Bishop ever condemn'd.

Our Saviour came to preach Repentance and

Remission: seeing therfore those who put away their

Wives without any just cause, were not touch'd with

conscience of the sin, through misunderstanding of

the Law, he recall'd them to a right interpretation,

and taught that the Woman in the beginning was so

join'd to the Man, that there should be a perpetual

union both in body and spirit: where this is not, the

Matrimony is already broke, before there be yet any

divorce made, or second Marriage.

 

 

CHAP. XXIX.

 

That it is wicked to strain the words of Christ beyond

their purpose.

 

This is his third Axiom,wherof there needs no explication

here.

 

 

CHAP. XXX.

 

That all places of Scripture about the same thing are

to be joined, and compared, to avoid Contradictions.

 

This he domonstrates at large out of sundry places in the

Gospel, and principally by that precept against swearing,

which compar'd with many places of the Law and

Prophets, is a flat contradiction of them all, if we follow

superstitiously the letter. Then having repeated briefly

his four Axioms, he thus proceeds.

 

These things thus pre-admonish'd, let us enquire

what the undoubted meaning is of our Saviour's

words, and enquire according to the rule which is

observ'd by all learned and good men in their

expositions; that praying first to God, who is the

only opener of our hearts, we may first with fear

and reverence consider well the words of our

Saviour touching this question. Next, that we may

compare them with all other places of Scripture

treating of this matter, to see how they consent with

our Saviour's words, and those of his Apostle.

 

 

CHAP. XXXI.

 

This Chapter disputes against Austin and the

Papists, who deny second Marriage even to them

who divorce in case of Adultery; which because it is

not controverted among true Protestants, but that

the innocent person is easily allow'd to marry, I

spare the translating.

 

 

CHAP. XXXII.

 

That a manifest Adultress ought to be divorc'd, and

cannot lawfully be retained in Marriage by any true

Christian.

 

This though he prove sufficiently, yet I let pass, because

this question was not handled in the Doctrine and Discipline

of Divorce; to which book I bring so much of this Treatise

as runs parallel.

 

 

CHAP. XXXIII.

 

That Adultery is to be punish'd by Death.

 

This chapter also I omit for the reason last alledg'd.

 

 

CHAP. XXXIV.

 

That it is lawful for a Wife to leave an Adulterer, and

to marry another Husband.

 

This is generally granted, and therfore excuses me the

writing out..

 

 

CHAP. XXXV.

 

Places in the Writings of the Apostle Paul, touching

Divorce explain'd.

 

Let us consider the answer of the Lord given by the

Apostle severally. Concerning the first, which is

Rom. vii. 1. Know ye not, brethren, for I speak to

them that know the law, &c. Ver. 2. The woman is

bound by the law to her Husband so long as he

liveth. Here it is certain that the Holy Ghost had no

purpose to determine aught of Marriage, or Divorce,

but only to bring an example from the common and

ordinary law of Wedloc, to shew that as no covenant

holds either party being dead, so now that we are

not bound to the law, but to Christ our Lord, seeing

that through him we are dead to sin, and to the law;

and so joined to Christ that we may bring forth fruit

in him from a willing godliness, and not by the

compulsion of law, wherby our sins are more

excited, and become more violent. What therfore

the holy Spirit here speaks of Matrimony, cannot be

extended beyond the general rule.

Besides it is manifest, that the Apostle did alledge

the law of Wedloc, as it was deliver'd to theJews; for,

saith he, I speak to them that know the law. They

knew no law of God but that of Moses, which plainly

grants divorce for several reasons. It cannot

therfore be said that the Apostle cited this general

example out of the law, to abolish the several

exceptions of that law, which God himself granted by

giving authority to divorce.

Next, when the Apostle brings an example out of

God's law concerning Man and Wife, it must be

necessary that we understand such for Man and

Wife, as are so indeed according to the same law of

God; that is, who are so disposed as that they are

both willing and able to perform the necessary

duties of marriage; not those who under a false title

of marriage, keep themselves mutually bound to

injuries and disgraces; for such twain are nothing

less than lawful Man and Wife.

The like answer is to be given to all the other

places both of the Gospel and the Apostle, that

whatever exception may be prov'd out of God's law,

be not excluded from those places. For the Spirit of

God doth not condemn things formerly granted and

allowed, where there is like cause and reason. Hence

Ambrose, upon that place, 1 Cor. vii. 15. A brother

or a sister is not under bondage in such cases, thus

expounds; The reverence of marriage is not due to

him who abhors the author of Marriage; nor is that

Marriage ratify'd which is without devotion to God:

he sins not therfore who is put away for God's cause,

though he join himself to another. For the

dishonour of the Creator dissolves the right of

Matrimony to him who is deserted, that he be not

accus'd, though marrying to another. The faith of

wedloc is not to be kept with him who departs, that

he might not hear the God of Christians to be the

author of wedloc. For if Ezra caused the misbelieving

Wives and Husbands to be divorc'd, that God might

be appeased, and not offended, though they took

others of their own faith, how much more shall it be

free, if the misbeliever depart, to marry one of our

own Religion. For this is not to be counted

Matrimony, which is against the law of God.

Two things are here to be observed toward the

following Discourse, which truth itself, and the force

of God's word hath drawn from this holy Man. For

those words are very large, Matrimony is not

ratify'd, without devotion to God. And the

dishonour of the Creator dissolves the right of

Matrimony. For devotion is far off, and dishonour is

done to God by all who persist in any wickedness and

heinous crime.

 

 

CHAP. XXXVI.

 

That although it seem in the Gospel, as if our Saviour

granted Divorce only for Adultery, yet in very deed

he granted it for other causes also.

 

Now is to be dealt with this question, Whether it be

lawful to divorce and marry again for other causes

besides Adultery, since our Saviour express'd that

only? To this question, if we retain our principles

already laid, and must acknowledge it to be a cursed

blasphemy, if we say that the words of God do

contradict one another, of necessity we must confess

that our Lord did grant Divorce, and Marriage after

that, for other causes besides Adultery,

notwithstanding what he said in Matthew. For first,

they who consider but only that place, 1 Cor. vii

which treats of believers and misbelievers match'd

together, must of force confess, That our Lord

granted just Divorce, and second Marriage in the

cause of Desertion, which is other than the cause of

Fornication. And if there be one other cause found

lawful, then is it most true, that Divorce was granted

not only for Fornication.

Next, it cannot be doubted, as I shew'd before, by

them to whom it is given to know God and his

Judgments out of his own word, but that, what

means of peace and safety God ever granted and

ordain'd to his elected people, the same he grants

and ordains to Men of all ages who have equally need

of the same remedies. And who, that is but a

knowing Man, dares say there be not Husbands and

Wives now to be found in such a hardness of heart,

that they will not perform either conjugal affection,

or any requisite duty therof, though it be most

deserv'd at their hands?

Neither can any one defer to confess, but that God

whose property it is to judge the cause of them that

suffer injury, hath provided for innocent and

honest persons wedded, how they might free

themselves by lawful means of Divorce, from the

bondage and iniquity of those who are falsly term'd

their Husbands or their Wives. This is clear out of

Deut. xxiv. 1. Malach. ii. Matth. xix. 1 Cor. vii. and

out of those principles which the Scripture every

where teaches, That God changes not his mind,

dissents not from himself, is no accepter of persons;

but allows the same remedies to all Men oppress'd

with the same necessities and infirmities; yet,

requires that we should use them. This he will easily

perceive, who considers these things in the Spirit of

the Lord.

Lastly, it is most certain, that the Lord hath

commanded us to obey the civil Laws every one of

his own Commonwealth, if they be not against the

Laws of God.

 

 

CHAP. XXXVII.

 

For what causes Divorce is permitted by the civil

Law ex l. Consensu Codic. de Repudiis.

 

It is also manifest that the Law of Theodosius and

Valentinian, which begins Consensu, &c. touching

Divorce, and many other Decrees of pious Emperors

agreeing herewith, are not contrary to the word of

God; and therfore may be recalled into use by any

Christian Prince or Commonwealth; nay, ought to be

with due respect had to every nation. For

whatsoever is equal and just, that in every thing is

to be sought and used by Christians. Hence it is

plain that Divorce is granted by divine approbation,

both to Husbands and to Wives, if either party can

convict the other of these following offences before

the Magistrate.

If the Husband can prove the Wife to be an

Adultress, a Witch, a Murdress, to have bought or

sold to slavery any one free-born, to have violated

Sepulchres, committed Sacrilege, favour'd thieves

and robbers, desirous of feasting with strangers, the

husband not knowing, or not willing, if she lodge

forth without a just and probable cause, or frequent

theatres and sights, he forbidding; if she be privy

with those that plot against the State, or if she deal

falsly, or offer blows. And if the wife can prove her

Husband guilty of any those forenamed crimes, and

frequent the company of lewd women in her sight;

or if he beat her, she had the like liberty to quit

herself; with this difference, that the Man after

Divorce might forthwith marry again; the Woman

not till a year after, lest she might chance to have

conceiv'd.

 

 

CHAP. XXXVIII.

 

An Exposition of those places wherin God declares

the nature of holy Wedloc.

 

Now to the end it may seem that this agrees with the

divine law, the first institution of Marriage is to be

considered, and those texts in which God establish'd

the joining of male and female, and describ'd the

duties of them both. When God had determined to

make Woman, and give her as a Wife to Man, he

spake thus, Gen. ii. 18. It is not good for Man to be

alone, I will make him a help-meet for him. And

Adam said, but in the spirit of God, v. 23, 24. This is

now bone of my bone, and flesh of my flesh; Therfore

shall a Man leave his Father and Mother, and shall

cleave to his Wife, and they shall be one flesh.

To this first institution did Christ recall his own;

when answering the Pharisees, he condemn'd the

licence of unlawful Divorce. He taught therfore by

his example, that we, according to this first

institution, and what God hath spoken therof, ought

to determine what kind of Covenant Marriage is, how

to be kept, and how far; and lastly, for what causes

to be dissolv'd. To which Decrees of God these also

are to be join'd, which the Holy Ghost hath taught

by his Apostle, that neither the Husband nor the

Wife hath power of their own body, but mutually

each of either's. That the Husband shall love the

Wife as his own body, yea as Christ loves his Church;

and that the Wife ought to be subject to her

Husband, as the Church is to Christ.

By these things the nature of holy Wedloc is

certainly known; wherof if only one be wanting in

both or either party, and that either by obstinate

malevolence or too deep inbred weakness of mind, or

lastly, through incurable impotence of Body, it

cannot then be said that the covenant of Matrimony

holds good between such; if we mean that covenant

which God instituted and call'd Marriage, and that

wherof only it must be understood that our Saviour

said, Those whom God hath join'd, let no Man

separate.

And hence is concluded, that Matrimony requires

continual cohabitation and living together, unless

the calling of God be otherwise evident; which union

if the parties themselves disjoin either by mutual

consent, or one against the other's will depart, the

Marriage is then broken. Wherin the Papists, as in

other things, oppose themselves against God; while

they separate for many causes from bed and board,

and yet will have the bond of Matrimony remain, as

if this covenant could be other than the conjunction

and communion not only of bed and board, but of all

other living and helpful duties. This we may see in

these words; I will make him a help-meet for him;

bone of his bone, and flesh of his flesh: for this cause

shall he leave Father and Mother, and cleave to his

Wife, and they twain shall be one flesh. By which

words who discerns not, that God requries of them

both so to live together, and to be united not only in

body but in mind also, with such an affection as none

may be dearer and more ardent among all the

relations of Mankind, nor of more efficacy to the

mutual offices of love and loyalty. They must

communicate and consent in all things both divine

and human, which have any moment to well and

happy living. The Wife must honour and obey her

Husband, as the Church honours and obeys Christ

her head. The Husband must love and cherish his

Wife, as Christ his Church. Thus they must be to

each other, if they will be true Man and Wife in the

sight of God, whom certainly the Churches ought to

follow in their judgment. Now the proper and

ultimate end of Marriage is not copulation, or

children, for then there was not true Matrimony

between Joseph and Mary the Mother of Christ, nor

between many holy persons more; but the full and

proper and main end of Marriage, is the

communicating of all duties, both divine and human,

each to other with utmost benevolence and affection.

 

 

CHAP. XXXIX.

 

The Properties of a True and Christian Marriage

more distinctly repeated.

 

By which definition we may know that God esteems

and reckons upon these four necessary properties to

be in every true Marriage. 1. That they should live

together, unless the calling of God require otherwise

for a time. 2. That they should love one another to

the height of dearness, and that in the Lord, and in

the communion of true Religion. 3. That the

Husband bear himself as the head and preserver of

his Wife, instructing her to all godliness and

integrity of Life; that the Wife also be to her

Husband a help, according to her place, especially

furthering him in the true worship of God, and next

in all the occasion of civil life. And 4. That they

defraud not each other of conjugal benevolence, as

the Apostle commands, 1 Cor. vii. Hence it follows,

according to the sentence of God, which all

Christians ought to be rul'd by, that between those

who either through obstinacy, or helpless inability,

cannot or will not perform these repeated duties,

between those there can be no true Matrimony, nor

ought they to be counted Man and Wife.

 

 

CHAP. XL.

 

Whether those Crimes recited Chap. xxxvii. out of

the Civil Law, dissolve Matrimony in God's account.

 

Now if a Husband or Wife be found guilty of any of

those crimes, which by the Law consensu are made

causes of Divorce, 'tis manifest that such a Man

cannot be the head and preserver of his Wife, nor

such a Woman be a meet help to her Husband, as the

divine Law in true Wedloc requires; for these faults

are punish'd either by death, or deportation, or

extreme infamy, which are directly opposite to the

covenant of Marriage. If they deserve death, as

Adultery and the like, doubtless God would not that

any should live in Wedloc with them whom he would

not have to live at all. Or if it be not death, but the

incurring of notorious infamy, certain it is neither

just, nor expedient, nor meet that an honest Man

should be coupled with an infamous Woman, nor an

honest Matron with an infamous Man. The wise

Roman Princes had so great regard to the equal

honour of either wedded person, that they counted

those Marriages of no force which were made

between the one of good repute, and the other of

evil note. How much more will all honest regard of

Christian expedience and comeliness beseem and

concern those who are set free and dignified in

Christ, than it could the Roman Senate, or their

Sons, for whom that Law was provided?

And this all godly Men will soon apprehend, that

he who ought to be the head and preserver not only

of his Wife, but also of his Children and Family, as

Christ is of his Church, had need be one of honest

name: so likewise the Wife, which is to be the meet

help of an honest and good Man, the Mother of an

honest Offspring and Family. The Glory of the Man,

even as the Man is the Glory of Christ, should not be

tainted with ignominy; as neither of them can avoid

to be, having bin justly appeach'd of those

forenamed crimes; and therfore cannot be worthy to

hold their place in a Christian Family: yea, they

themselves turn out themselves and dissolve that

holy covenant. And they who are true Brethren

and Sisters in the Lord, are no more in bondage to

such violaters of Marriage.

But here the patrons of wickedness and dissolvers

of Christian discipline will object, that it is the part

of Man and Wife to bear one another's cross,

whether in calamity or infamy, that they might gain

each other, if not to a good name, yet to repentance

and amendment. But they who thus object, seek the

impunity of wickedness, and the favour of wicked

Men, not the duties of true charity; which prefers

public honesty before private interest, and had

rather the remedies of wholesome punishment

appointed by God should be in use, than that by

remissness, the licence of evil doing should encrease.

For if they who, by committing such offences, have

made void the holy knot of Marriage, be capable of

repentance, they will be sooner mov'd when due

punishment is executed on them, than when it is

remitted.

We must ever beware, lest in contriving what will

be best for the soul's heath of Delinquents, we make

ourselves wiser and discreeter than God. He that

religiously weighs his Oracles concerning Marriage,

cannot doubt that they who have committed the

foresaid transgressions, have lost the right of

Matrimony, and are unworthy to hold their dignity

in an honest and christian Family.

But if any Husband or Wife see such signs of

repentance in their transgressor, as that they doubt

not to regain them by continuing with them, and

partaking of their miseries and attaintures, they

may be left to their own hopes, and their own mind,

saving ever the right of Church and Commonwealth,

that it receive no scandal by the neglect of due

severity, and their Children no harm by this

invitation to licence, and want of good education.

From all these considerations, if they be thought

on, as in the presence of God, and out of his word,

any one may perceive, who desires to determine of

these things by the Scripture, that those causes of

lawful Divorce, which the most religious Emperors

Theodosius and Valentinian set forth in the forecited

place, are according to the law of God, and the prime

institution of Marriage; and were still more and more

straiten'd, as the Church and State of the Empire

still more and more corrupted and degenerated.

Therfore pious Princes and Commonwealths both

may and ought establish them again, if they have a

mind to restore the honour, sanctity, and religion of

holy wedloc to their people, and disentangle many

consciences from a miserable and perilous condition,

to a chaste and honest life.

To those recited causes wherfore a Wife might

send a Divorce to her Husband, Justinian added four

more, Constit. 117. And four more, for which a Man

might put away his Wife. Three other causes were

added in the Code de repudiis, l. Jubemus. All which

causes are so clearly contrary to the first intent of

Marriage, that they plainly dissolve it. I set them

not down, being easy to be found in the body of the

civil Law.

It was permitted also by Christian Emperors, that

they who would divorce by mutual consent, might

without Impediment. Or if there were any difficulty

at all in it, the law expresses the reason, that it was

only in favour of the children; so that if there were

none, the law of those godly Emperors made no

other difficulty of a Divorce by consent. Or if any

were minded without consent of the other to

divorce, and without those causes which have bin

nam'd, the Christian Emperors laid no other

punishment upon them, than that the Husband

wrongfully divorcing his Wife, should give back her

dowry, and the use of that which was called Donatio

propter nuptias; or if there were no dowry nor no

donation, that he should them give her the fourth

part of his goods. The like penalty was inflicted on

the Wife departing without just cause. But that they

who were once married, should be compell'd to

remain so ever against their wills, was not exacted.

Wherin those pious Princes follow'd the Law of God

in Deut. xxiv. 1. and his express charge by the

Prophet Malachi to dismiss from him the Wife whom

he hates. For God never meant in Marriage to give

to Man a perpetual torment instead of a meet-help.

Neither can God approve that to the violation of this

holy league (which is violated as soon as true

affection ceases and is lost) should be added murder,

which is already committed by either of them who

resolvedly hates the other, as I shew'd out of 1 John

xv.Whoso hateth his Brother is a Murderer.

 

 

CHAP. XLI.

 

Whether the Husband or Wife deserted, may marry

to another.

 

The Wife's desertion of her Husband, the Christian

Emperors plainly decreed to be a just cause of

Divorce, whenas they granted him the right therof,

if she had but lain out one Night against his will

without probable cause. But of the Man deserting

his Wife they did not so detemine: Yet if we look into

the word of God, we shall find, that he who though

but for a year without just cause forsakes his Wife,

and neither provided for her maintenance, nor

signifies his purpose of returning, and good-will

towards her, whenas he may, hath forfeited his

right in her so forsaken. For the Spirit of God speaks

plainly, that both Man and Wife have such power

over one another's person, as that they cannot

deprive each other of living together, but by

consent, and for a time.

Hither may be added, that the holy Spirit grants

desertion to be a cause of Divorce, in those Answers

given to the Corinthians concerning a Brother or

Sister deserted by a misbeliever. If he depart, let

him depart, a Brother or a Sister is not under

Bondage in such cases. In which words, who sees not

that the Holy Ghost openly pronounced, that the

party without cause deserted, is not bound for

another's wilful desertion?

But some will say, that this is spoken of a

misbeliever departing. But I beseech ye, doth not he

reject the faith of Christ in his deeds, who rashly

breaks the holy covenant of Wedloc instituted by

God? And besides this, the holy Spirit does not

make the misbelieving of him who departs, but the

departing of him who misbelieves, to be the just

cause of freedom to the Brother and Sister.

Since therfore it will be agreed among Christians,

that they who depart from Wedloc without just

cause, do not only deny the faith of Matrimony, but

of Christ also, whatever they profess with their

Mouths; it is but reason to conclude, that the party

deserted is not bound in case of causless desertion,

but that he may lawfully seek another consort, if it

be needful to him, toward a pure and blameless

conversation.

 

 

CHAP. XLII.

 

That Impotence of Body, Leprosy, Madness, &c. are

just causes of Divorce.

 

Of this, because it was not disputed in the Doctrine

and Discipline of Divorce, him that would know

further, I command to the Latin original.

 

 

CHAP. XLIII.

 

That to grant Divorce for all the causes which have

bin hitherto brought, disagrees not from the words

of Christ, naming only the cause of Adultery.

 

Now we must see how these things can stand with

the words of our Saviour, who seems directly to

forbid all Divorce except it be for Adultery. To the

understanding wherof, we must ever remember

this: That in the words of our Saviour there can be

no contrariety: That his words and answers are not

to be stretch'd beyond the question propos'd: That

our Saviour did not there purpose to treat of all the

causes for which it might be lawful to divorce and

marry again; for then that in the Corinthians of

marrying again without guilt of Adultery could not

be added. That it is not good for that Man to be

alone, who hath not the special gift from above. That

it is good for every such one to be married, that he

may shun Fornication.

With regard to these principles, let us see what

our Lord answer'd to the tempting Pharisees about

Divorce, and second Marriage, and how far his

answer doth extend.

First, no Man who is not very contentious, will

deny that the Pharisees ask'd our Lord whether it

were lawful to put away such a Wife, as was truly,

and according to God's law, to be counted a Wife; that

is, such a one as would dwell with her Husband, and

both would and could perform the necessary duties

of Wedloc tolerably. But she who will not dwell with

her Husband, is not put away by him, but goes of

herself: and she who denies to be a meet-help, or to

be so hath made herself unfit by open

Misdemeanors, or through incurable Impotencies

cannot be able, is not by the Law of God to be

esteemed a Wife; as hath bin shewn both from the

first institution, and other places of Scripture.

Neither certainly would the Pharisees propound a

question concerning such an unconjugal Wife; for

their depravation of the Law had brought them to

that pass, as to think a Man had right to put away

his Wife for any cause, though never so slight. Since

therfore it is manifest that Christ answer'd the

Pharisees concerning a fit and meet Wife according

to the Law of God, whom he forbid to divorce for any

cause but Fornication; who sees not that it is a

Wickedness so to wrest and extend that Answer of

his, as if it forbade to divorce her who hath already

forsaken, or hath lost the place and dignity of a Wife,

by deserved infamy, or hath undertaken to be that

which she hath not natural ability to be?

This truth is so powerful, that it hath mov'd the

Papists to grant their kind of Divorce for other

causes besides Adultery, as for ill usage, and the not

performing of conjugal duty; and to separate from

bed and board for these causes, which is as much

Divorce, as they grant for Adultery.

But some perhaps will object, that though it be

yielded that our Lord granted Divorce not only for

Adultery, yet it is not certain that he permitted

Marriage after Divorce, unless for that only cause. I

answer, first, that the Sentence of Divorce, and

second Marriage, is one and the same. So that when

the right of Divorce is evinc'd to belong not only to

the cause of Fornication, the power of second

Marriage is also prov'd to be not limited to that

cause only; and that most evidently, whenas the

Holy Ghost, 1 Cor. vii. so frees the deserted party

from Bondage, as that he may not only send a just

Divorce in case of Desertion, but may seek another

Marriage.

Lastly, Seeing God will not that any should live in

danger of Fornication and utter ruin for the default

of another, and hath commanded the Husband to

send away with a Bill of Divorce her whom he could

not love; it is impossible that the charge of Adultery

should belong to him who for lawful causes divorces

and marries, or to her who marries after she hath

bin unjustly rejected, or to him who receives her

without all fraud to the former wedloc. For this

were a horrid blasphemy against God, so to interpret

his words, as to make him dissent from himself; for

who sees not a flat contradiction in this, to enthral

blamelss Men and Women to miseries and injuries,

under a false and soothing title of Marriage, and yet

to declare by his Apostle, that a Brother or Sister is

not under bondage in such cases? No less do these

two things conflict with themselves, to enforce the

innocent and faultless to endure the pain and

misery of another's perverseness, or else to live in

unavoidable temptation; and to affirm elsewhere

that he lays on no Man the burden of another Man's

sin, nor doth constrian any Man to the endangering

of his Soul.

 

 

CHAP. XLIV.

 

That to those also who are justly divorc'd, second

Marriage ought to be permitted.

 

This although it be well prov'd, yet because it

concerns only the Offender, I leave him to search

out his own Charter himself in the Author.

 

 

CHAP. XLV.

 

That some persons are so ordain'd to Marriage, as

that they cannot obtain the gift of Continence, no

not by earnest Prayer; and that therin every one

is to be left to his own Judgment and Conscience,

and not to have a burden laid upon him by any

other.

 

 

CHAP. XLVI.

 

The words of the Apostle concerning the praise of

single Life unfolded.

 

These two Chapters not so immediately debating the

right of Divorce, I chose rather not to insert.

 

 

CHAP. XLVII.

 

The Conclusion of this Treatise.

 

These things, most renowned King, I have brought

together, both to explain for what causes the

unhappy, but sometimes most necessary help of

Divorce ought to be granted, according to God's

Word, by Princes and Rulers: as also to explain how

the words of Christ do consent with such a grant. I

have bin large indeed both in handling those Oracles

of God, and in laying down those certain principles,

which he who will know what the mind of God is in

this matter, must ever think on and remember. But

if we consider what mist and obscurity hath bin

pour'd out by Antichrist upon this question, and

how deep this pernicious contempt of Wedloc, and

admiration of single life, even in those who are not

call'd therto, hath sunk into many Men's

persuasions, I fear lest all that hath bin said, be

hardly enough to persuade such that they would

cease at length to make themselves wiser and holier

than God himself, in being so severe to grant lawful

Marriage, and so easy to connive at all, not only

whoredoms, but deflowerings and adulteries:

Whenas among the people of God, no whoredom was

to be tolerated.

Our Lord Jesus Christ, who came to destroy the

works of Satan, send down his Spirit upon all

Christians, and principally upon Christian

Governors both in Church and Commonwealth (for

of the clear judgment of your royal Majesty I

nothing doubt, revolving the Scripture so often as

ye do) that they may acknowledge how much they

provoke the anger of God against us, whenas all kind

of unchastity is tolerated, fornications an adulteries

wink'd at: but holy and honourable Wedloc is oft

with-held by the mere persuasion of Antichrist,

from such as without this remedy, cannot preserve

themselves from damnation! For none who hath but

a spark of honesty will deny that Princes and States

ought to use diligence toward the maintaining of

pure and honest life among all Men, without which

all Justice, all fear of God, and true Religion decays.

Andwho knows not that chastity and pureness of

life can never be restor'd, or continued in the

Commonwealth, unless it be first establish'd in

private houses, from whence the whole breed of Men

is to come forth? To effect this, no wise Man can

doubt that it is necessary for Princes and

Magistrates first with severity to punish Whoredom

and Adultery; next to see that Marriages be lawfully

contracted, and in the Lord; then that they be

faithfully kept; and lastly, when that unhappiness

urges, that they be lawfully dissolv'd, and other

Marriage granted, according as the law of God, and of

Nature, and Constitutions of pious Princes have

decreed; as I have shewn both by evident

authorities of Scripture, together with the writings

of the ancient Fathers, and other testimonies. Only

the Lord grant that we may learn to prefer his ever

just and saving Word, before the Comments of

Antichrist, too deeply rooted in many, and the false

and blasphemous Exposition of our Saviour's words.

Amen.

 

 

 

A POSTSCRIPT.

 

Thus far Martin Bucer: Whom, where I might

without injury to either part of the cause, I deny

not to have epitomiz'd; in the rest observing a well-

warranted rule, not to give an Inventory of so many

words, but to weigh their force. I could have added

that eloquent and right Christian discourse, written

by Erasmus on this Argument, not disagreeing in

effect from Bucer. But this, I hope, will be enough to

excuse me with the mere Englishman, to be no forger

of new and loose opinions. Others may read him in

his own phrase on the first to the Corinthians, and

ease me who never could delight in long citations,

much less in whole traductions; whether it be

natural disposition or education in me, or that my

Mother bore me a speaker of what God made mine

own, and not a translator. There be others also

whom I could reckon up, of no mean account in the

Church (and Peter Martyr among the first) who are

more than half our own in this Controversy. But

this is a providence not to be slighted, that as Bucer

wrote this tractate of Divorce in England and for

England, so Erasmus professes he begun here among

us the same subject, especially out of compassion,

for the need he saw this Nation had of some

charitable redress herein; and seriously exhorts

others to use their best industry in the clearing of

this point, wherin custom hath a greater sway than

verity. That therfore which came into the mind of

these two admired strangers to do for England, and

in a touch of highest prudence which they took to be

not yet recover'd from monastic superstition, if I a

native am found to have done for mine own

Country, altogether suitably and conformly to their

so large and clear understanding, yet without the

least help of theirs, I suppose that hence-forward

among conscionable and judicious persons, it will no

more be thought to my discredit, or at all to this

Nation's dishonour. And if these their Books, the

one shall be printed often with best allowance in

most religious Cities, the other with express

authority of Leo the tenth, a Pope, shall for the

propagating of truth, be publish'd and republish'd,

though against the receiv'd opinion of that Church,

and mine containing but the same thing, shall in a

time of reformation, a time of free speaking, free

writing, not find a permission to the Press; I refer

me to wisest Men,whether truth be suffer'd to be

truth, or liberty to be liberty now among us, and be

not again in danger of new fetters and captivity

after all our hopes and labours lost: and whether

Learning be not (which our enemies too

prophetically fear'd) in the way to be trodden down

again by ignorance. Wherof while time is, out of the

faith owing to God and my Country, I bid this

Kingdom beware; and doubt not but God who hath

dignify'd this Parliament already to so many

glorious degrees, will also give them (which is a

singular blessing) to inform themselves rightly in

the midst of an unprincipled age; and to prevent this

working mystery of ignorance and ecclesiastical

thraldom, which under new shapes and disguises

begins a-fresh to grow upon us.

---

Testimonies of the high Approbation

which Learned Men have given of

MARTIN BUCER.

 

Simon Grineus, 1533.

 

Among all the Germans, I give the Palm to Bucer for

Excellence in the Scriptures. Melancthon in human

Learning is wondrous fluent; but greater knowledge

in the Scripture, I attribute to Bucer, and speak it

unfeignedly.

John Calvin 1539.

 

Martin Bucer, a most faithful Doctor of the Church

of Christ, besides his rare Learning, and copious

knowledge of many things, besides his clearness of

Wit, much Reading, and other many and various

Vertues, wherin he is almost by none now living

excell'd, hath few Equals, and excels most; hath this

praise peculiar to himself, that none in this Age hath

used exacter diligence in the Exposition of Scripture.

 

And a little beneath.

 

Bucer is more large than to be read by over-busied

Men, and too high to be easily understood by

unattentive Men, and of a low capacity.

 

 

Sir John Cheek,Tutor to K. Edward VI. 1551.

 

We have lost our Master, than whom the World

scarce held a greater, whether we consider his

knowledge of true Religion, or his integrity and

innocence of Life, or his incessant study of holy

things, or his matchless labour of promoting Piety, or

his authority and amplitude of teaching, or whatever

else was praise-worthy and glorious in him. Script.

Anglican. pag. 864.

 

 

John Sturmius of Strasburgh.

 

No man can be ignorant what a great and constant

opinion and estimation of Bucer there is in Italy,

France and England. Whence the saying of Quintilian

hath oft come to my mind, that he hath well profited

in Eloquence whom Cicero pleases. The same say I of

Bucer, that he hath made no small progress in

Divinity, whom Bucer pleases; for in his Volumes,

which he wrote very many, there is the plain

impression to be discerned of many great Virtues, of

Diligence, of Charity, of Truth, of Acuteness of

Judgment, of Learning. Wherin he hath a certain

proper kind of writing, wherby he doth not only

teach the Reader, but affects him with the sweetness

of his Sentences, and with the manner of his arguing,

which is so teaching, and so logical, that it may be

perceiv'd how learnedly he separates probable

Reasons from necessary, how forcibly he confirms

what he has to prove, how sutt'ly he refutes, not with

sharpness, but with truth.

 

 

Theodore Beza, on the Portraiture of M. Bucer.

 

This is that countenance of Bucer, the mirror of

mildness, temper'd with gravity; to whom the City of

Strasburgh owes the Reformation of her Church.

Whose singular Learning, and eminent Zeal, join'd

with excellent Wisdom, both his learned Books, and

public Disputations in the general Diets of the Empire,

shall witness to all ages. Him the German Persecution

drove into England; where honourably entertain'd by

Edward the 6th, he was for two years chief Professor

of Divinity in Cambridge, with greatest frequency and

applause of all learned and pious Men until his death,

1551. Bez¾ Icones.

 

 

Mr. Fox's Book of Martyrs, Vol. 3. p. 763.

 

Bucer, what by writing, but chiefly by reading and

preaching openly, wherin being painful in the Word of

God, he never spar'd himself, nor regarded his

Health, brought all Men into such an admiration of

him, that neither his Friends could sufficiently praise

him, nor his Enemies in any point find fault with his

singular Life, and sincere Doctrine. A most certain

token wherof may be his sumptuous burial at

Cambridge, solemnized with so great an assistance of

all the University, that it was not possible to devise

more to the setting out and amplifying of the same.

 

 

Dr. Pern, the Popish Vice-Chancellor of Cambridge,

his Adversary.

 

Cardinal Pool, about the fourth year of Queen

Mary, intending to reduce the University of

Cambridge to Popery again, thought no way so

effectual, as to cause the Bones of Martin Bucer and

Paulus Fagius, which had been four years in the

Grave, to be taken up and burnt openly with their

Books, as knowing that those two worthy Men had

bin of greatest moment to the Reformation of that

place from Popery, and had left such powerful Seeds

of their Doctrine behind them, as would never die,

unless the Men themselves were digg'd up, and

openly condemn'd for Heretics by the University

itself. This was put in execution, and Doctor Pern,

Vice-Chancellor, appointed to preach against Bucer:

Who, among other things, laid to his charge the

Opinions which he held of the Marriage of Priests, of

Divorcement, and of Usury. But immediately after

his Sermon, or somewhat before, as the Book of

Martyrs for a truth relates, Vol. 3. p. 770. the said

Doctor Pern smiting himself on the Breast, and in

manner weeping, wish'd with all his heart, that God

would grant his Soul might then presently depart,

and remain with Bucer's; for he knew his Life was

such; that if any Man's Soul were worthy of Heaven,

he thought Bucer's in special to be most worthy.

Histor. de Combust. Buceri & Fagii.

 

 

Acworth the University-Orator.

 

Soon after that Queen Elizabeth came to the

Crown, this condemnation of Bucer and Fagius by

the Cardinal and his Doctors, was solemnly repealed

by the University; and the Memory of those two

famous Men celebrated in an Oration by Acworth the

University-Orator, which is yet extant in the Book of

Martyrs, Vol. 3. p. 773. and in Latin, Scripta Anglic.

p. 936.

Nicholas Carre, a learned Man; Walter Haddon,

Master of the Requests to Queen Elizabeth; Matthew

Parker, afterwards Primate of England, with other

eminent Men, in their funeral Orations and Sermons,

express abundantly how great a Man Martin Bucer

was; what an incredible loss England sustained in his

death; and that with him died the hope of a perfect

Reformation for that Age. Ibid.

 

 

Jacobus Verheiden of Grave, in his Elogies of famous

Divines.

 

Though the Name of Martin Bucer be famous,

yet thou Martin Bucer, for Piety, Learning, Labour,

Care, Vigilance, and Writing, art not to be held

inferior to Luther. Bucer was a singular instrument

of God, so was Luther. By the death of this most

learned and most faithful Man, the Church of Christ

sustained a heavy loss, as Calvin witnesseth; and

they who are studious of Calvin, are not ignorant

how much he ascribes to Bucer; for thus he writes in

a Letter to Viretus: What a manifold loss befel the

Church of God in the Death of Bucer, as oft as I call

to mind, I feel my heart almost rent asunder.

 

 

Peter Martyr Epist. to Conradus Hubertus.

 

He is dead, who hath overcome in many Battles

of the Lord. God lent us for a time this our Father,

and our Teacher, never enough prais'd. Death hath

divided me from a most unanimous Friend, one truly

according to mine own heart. My Mind is over-

press'd with Grief, insomuch that I have no power to

write more. I bid thee in Christ farewel, and wish

thou mayst be able to bear the loss of Bucer, better

than I can bear it.

 

 

Testimonies given by Learned Men to Paulus Fagius,

who held the same Opinion with Martin Bucer,

concerning Divorce.

 

Paulus Fagius, born in the Palatinate, became

most skilful in the Hebrew Tongue. Being call'd to

the Ministry at Isna, he publish'd many ancient and

profitable Hebrew Books, being aided in the expences

by a Senator of that City, as Origen sometime was by

a certain rich Man call'd Ambrosius. At length

invited to Strasburgh, he there famously discharged

the Office of a Teacher; until the same Persecution

drove him and Bucer into England, where he was

preferr'd to a Professor's place in Cambridge, and

soon after died.

Melchior Adamus writes his Live among the

famous German Divines.

Sleidan and Thuanus mention him with honour

in their History: And Verheiden in his Elogies.

 

------------------------------------------------

--------------------------------------------

 

To the PARLAMENT.

 

The Book which, among other great and high points

of Reformation, contains as a principal part therof,

this Treatise here presented, Supreme Court of

Parlament, was by the famous Author Martin Bucer,

dedicated to Edward the sixth: whose incomparable

Youth doubtless had brought forth to the Church of

England, such a glorious Manhood, had his Life

reach'd it, as would have left in the affairs of

Religion, nothing without an excellent pattern for us

now to follow. But since the secret purpose of divine

Appointment hath reserved no less perhaps than

the just half of such a sacred Work to be

accomplish'd in this Age, and principally, as we

trust, by your successful Wisdom and Authority,

religious Lords and Commons, what wonder if I seek

no other, to whose exactest judgment and review I

may commend these last and worthiest Labours of

this renowned Teacher? whom living, all the pious

Nobility of those reforming Times, your truest and

best-imitated Ancestors, reverenc'd and admir'd.

Nor was he wanting to a recompence as great as was

himself; when both at many times before, and

especially among his last Signs and Prayers,

testifying his dear and fatherly affection to the

Church and Realm of England, he sincerely wish'd in

the hearing of many devout Men, That what he had

in this his last Book written to King Edward

concerning Discipline, might have place in this

Kingdom. His hope was then, that no calamity, no

confusion, or deformity would happen to the

Commonwealth; but otherwise he feared, lest in the

midst of all this ardency to know God, yet by the

neglect of Discipline, our good Endeavours would not

succeed. These remarkable words of so godly and so

eminent a Man at his death, as they are related by a

sufficient and well-known witness, who heard then,

and inserted by Thuanus into his grave and serious

History; so ought they to be chiefly considered by

that Nation for those sake they were uttered, and

more especially by that general Council which

represents the Body of that Nation. If therfore the

Book, or this part therof, for necessary causes, be

now reviv'd and recommended to the use of this

undisciplin'd Age; it hence appears, that these

Reasons have not err'd in the choice of a fit

Patronage for a discourse of such importance. But

why the whole Tractate is not here brought entire,

but this matter of Divorcement selected in

particular, to prevent the full speed of some mis-

interpreter, I hasten to disclose. First, it will be soon

manifest to them who know what wise Men whould

know, that the constitution and reformation of a

Commonwealth, if Ezra and Nehemiah did not mis-

reform, is, like a building, to begin orderly from the

foundation therof, which is Marriage and the Family,

to set right first whatever is amiss therin. How can

there else grow up a race of warrantable Men, while

the house and home that breeds them, is troubled

and disquieted under a bondage not of God's

constraining with a natureless constraint (if his

most righteous judgments may be our rule) but laid

upon us imperiously in the worst and weakest Ages

of Knowledge, by a canonical tyranny of stupid and

malicious Monks: who having rashly vow'd

themselves to a single Life, which they could not

undergo, invented new Fetters to throw on

Matrimony, that the World therby waxing more

dissolute, they also in a general looseness might sin

with more favour. Next, there being yet among

many, such a strange iniquity and perverseness

against all necessary Divorce, while they will needs

expound the Words of our Saviour, not duly by

comparing other places, as they must do in the

resolving of a hundred other Scriptures, but by

persisting chiefly in the abrupt and papistical way of

a literal apprehension against the direct Analogy of

Sense, Reason, Law, and Gospel; it therfore may well

seem more than time to apply the sound and holy

Persuasions of this Apostolic Man, to that part in us,

which is not yet fully dispossest of an error as

absurd, as most that we deplore in our blindest

Adversaries; and to let his Authority and

unanswerable Reasons be vulgarly known, that

either his Name, or the force of his Doctrine may

work a wholesome effect. Lastly, I find it clear to be

the Author's intention, that this point of

Divorcement should be held and receiv'd as a most

necessary and prime part of discipline in every

Christian Goverment. And therfore having reduc'd

his model of Reformation to fourteen heads, he

bestows almost as much time about this one point of

Divorce, as about all the rest; which also was the

judgment of his Heirs and learned Friends in

Germany, best acquainted with his meaning; who

first publishing this his Book by Oporinus at Basil, (a

City for Learning and Constancy in the true Faith,

honourable among the first) added a special note in

the title, that there the Reader should find the

Doctrine of Divorce handled so solidly, and so fully,

as scarce the like in a Writer of that Age: and with

this particular commendation they doubted not to

dedicate the Book, as a most profitable and exquisite

Discourse, to Christian the 3d, a worthy and pious

King of Denmark, as the Author himself had done

before to our Edward the sixth. Yet did not Bucer in

that Volume only declare what his constant opinion

was herin, but also in his Comment upon Matthew,

written at Strasburgh divers years before, he treats

distinctly and copiously the same Argument in three

several places; touches it also upon the 7th to the

Romans, and promises the same Solution more

largely upon the 1st to the Corinthians, omitting no

occasion to weed out this last and deepest mischief of

the Canon-Law, sown into the opinions of modern

Men, against the Laws and Practice both of God's

chosen People, and the best primitive Times. Wherin

his faithfulness and powerful evidence prevail'd so

far with all the Church of Strasburgh, that they

publish'd this doctrine of Divorce, as an Article of

their Confession, after they had taught so eight and

twenty years, through all those times, when that

City flourish'd, and excell'd most, both in Religion,

Lerning, and Government, under those first

restorers of the Gospel there, Zelius, Hedio, Capito,

Fagius, and those who incomparably then govern'd

the Commonwealth, Farrerus and Sturmius. If

therfore God in the former Age found out a Servant,

and by whom he had converted and reformed many

a City, by him thought good to restore the most

needful Doctrine of Divorce from rigorous and

harmful mistakes on the right hand, it can be no

strange thing, if in this age he stir up by whatsoever

means whom it pleases him, to take in hand and

maintain the same assertion. Certainly if it be in

man's discerning to sever Providence from Chance, I

could alledge many instances, wherin there would

appear cause to esteem of me no other than a

passive instrument under some power and counsel

higher and better than can be human, working to a

general good in the whole course of this matter. For

that I owe no light, or leading receiv'd from any Man

in the discovery of this Truth, what time I first

undertook it in the Doctrine and Discipline of

Divorce, and had only the fallible grounds of

Scripture to be my guide; he who tries the inmost

heart, and saw with what severe industry and

examination of myself, I set down every period, will

be my witness. When I had almost finish'd the first

Edition, I chanc'd to read in the Notes of Hugo

Grotius upon the 5th of Matth. whom I strait

understood inclining to reasonable terms in this

Controversy: and something he whisper'd rather

than disputed about the Law of Charity, and the true

end of Wedloc. Glad therfore of such an able

assistant, however at much distance, I resolved at

length to put off into this wild and calumnious World.

For God, it seems, intended to prove me, whether I

durst alone take up a rightful Cause against a World

of disesteem, and found I durst. My Name I did not

publish, as not willing it should sway the Reader

either for me or against me. But when I was told,

that the stile, which what it ails to be so soon

distinguishable, I cannot tell, was known by most

Men, and that some of the Clergy began to inveigh

and exclaim on what I was credibly inform'd they

had not read; I took it then for my proper season,

both to shew them a Name that could easily contemn

such an indiscreet kind of Censure, and to reinforce

the question with a more accurate diligence: that if

any of them would be so good as to leave railing, and

to let us hear so much of his Learning and Christian

Wisdom, as will be strictly demanded of him in his

answering to this Problem, care was had he should

not spend his Preparations against a nameless

Pamphlet. By this time I had learnt that Paulus

Fagius, one of the chief Divines in Germany, sent for

by Frederic the Palatine, to reform his Dominion,

and after that invited hither in King Edward's days,

to be a Professor of Divinity in Cambridge, was of the

same Opinion touching Divorce, which these Men so

lavishly traduc'd in me. What I found, I inserted

where fittest place was, thinking sure they would

respect so grave an Author, at least to the

moderating of their odious Inferences. And having

how perfected a second Edition, I referr'd the

judging therof to your high and impartial Sentence,

honour'd Lords and Commons. For I was confident, if

any thing generous, any thing noble, and above the

Multitude, were left yet in the Spirit of England; it

could be no where sooner found, and no where

sooner understood, than in that House of Justice and

true Liberty where ye sit in Council. Nor doth the

Event hitherto, for some reasons which I shall not

here deliver, fail me of what I conceiv'd so highly.

Nevertheless, being far otherwise dealt with by

some, of whose Profession and supposed Knowledge I

had better hope, and esteem'd the deviser of a new

and pernicious Paradox, I felt no difference within

me from that peace and firmness of Mind, which is of

nearest kind to Patience and Contentment: both for

that I knew I had divulg'd a truth link'd inseparably

with the most fundamental rules of Christianity, to

stand or fall together, and was not un-inform'd that

divers learned and judicious Men testify'd their

daily Approbation of the Book. Yet at length it hath

pleased God, who had already given me satisfaction

in myself, to afford me now a means wherby I may

be fully justify'd also in the eyes of Men. When the

Book had bin now the second time set forth well-

nigh three Months, as I best remember, I then first

came to hear that Martin Bucer had written much

concerning Divorce: whom earnestly turning over, I

soon perceiv'd, but not without amazement, in the

same Opinion, confirm'd with the same Reasons

which in that publish'd Book, without the help or

imitation of any precedent Writer, I had labour'd out

and laid together. Not but that there is some

difference in the handling, in the order, and the

number of Arguments, but still agreeing in the same

Conclusion. So as I may justly gratulate mine own

mind with due acknowledgment of assistance from

above, which led me, not as a learner, but as a

collateral Teacher, to a sympathy of judgment with

no less a Man than Martin Bucer. And he, if our

things here below arrive him where he is, does not

repent him to see that point of Knowledge which he

first, and with an uncheck'd freedom preach'd to

those more knowing times of England, now found so

necessary, though what he admonish'd were lost out

of our memory; yet that God doth now again create

the same doctrine in another unwritten Table, and

raises it up immediately out of his pure Oracle to the

convincement of a perverse Age, eager in the

reformation of Names and Ceremonies, but in

Realities as traditional and as ignorant as their

Forefathers. I would ask now the foremost of my

profound Accusers, Whether they dare affirm that

to be licentious, new, and dangerous, which Martin

Bucer so often, and so urgently avouch;'d to be most

lawful, most necessary, and most Christian, without

the least blemish to his good Name, among all the

worthy Men of that Age, and since, who testify so

highly of him? If they dare, they must then set up

an Arrogance of their own against all those

Churches and Saints who honoured him without this

exception: If they dare not, how can they now make

that licentious Doctrine in another, which was never

blam'd or confuted in Bucer, or in Fagius? The truth

is, there will be due to them for this their unadvised

rashness, the best Donative that can be given them,

I mean a round Reproof, not that where they

thought to be most magisterial, they have display'd

their own want, both of reading, and of judgment.

First, to be so unacquanited in the Writings of Bucer,

which are so obvious and so useful in their own

faculty; next, to be so caught in a prejudicating

weakness, as to condemn that for lewd, which

(whether they knew or not) these elect Servants of

Christ commended for lawful; and for new, that

which was taught by these almost the first and

greatest Authors of Reformation, who were never

tax'd for so teaching; and dedicated without scruple

to a royal Pair of the first reforming Kings in

Christendom, and confest in the public Confession of

a most Orthodoxal Church and State in Germany.

This is also another fault which I must tell them;

that they have stood now almost this whole year

clamouring afar off, while the Book hath bin twice

printed, twice bought up, and never once

vouchsafed to be shewn an Error, either by private

dispute, or public Answer, and could retract, as well

as wise Men before him; might also be worth the

gaining, as one who heretofore hath done good

service to the Church by their own confession. Or if

he be obstinate, their confutation would have

render'd him without excuse, and reclaim'd others

of no mean parts, who incline to his Opinion. But

now their work is more than doubl'd; and how they

will hold up their heads against the sudden aspect of

these two great and reverend Saints whom they

have defam'd, how they will make good the

censuring of that, for a novelty of licence, which

Bucer constantly taught to be a pure and holy Law

of Christ's Kingdom, let them advise. For against

these my Adversaries, who before the examining of

a propounded truth in a fit time of Reformation,

have had the conscience to oppose naught else but

their blind reproaches and surmises, that a single

innocence might not be oppress'd and overborn by a

crew of mouths, for the restoring of a Law and

Doctrine falsly and unlearnedly reputed new and

scandalous, God, that I may ever magnify and record

this his Goodness, hath unexpectedly rais'd up as it

were from the dead, more than one famous Light of

the first Reformation to bear witness with me, and to

do me honour in that very thing, wherin these Men

thought to have blotted me: And hath given them

the proof of a capacity which they despis'd, running

equal, and authentic with some of their chiefest

Masters unthought of, and in a point of sagest

moment. However, if we know at all when to ascribe

the Occurrences of this Life to the work of a special

Providence, as nothing is more usual in the talk of

good Men, what can be more like to a special

Providence of God, than in the first Reformation of

England, that this question of Divorce, as a main

thing to be restor'd to just freedom, was written,

and seriously commended to Edward the sixth, by a

Man call'd from another Country to be the

instructor of our Nation; and now in this present

renewing of the Church and Commonwealth, which

we pray may be more lasting, that the same

Question should be again treated and presented to

this Parlament, by one enabled to use the same

reasons without the least sight or knowledge of what

was done before. It were no trespass, Lords and

Commons, though something of less note were

attributed to the ordering of a heavenly Power; this

question therfore of such prime concernment both

to Christian and Civil Welfare, in such an

extraordinary manner, not recover'd, but plainly

twice born to these latter Ages, as from a divine

hand I tender to your Acceptance, and most

considerate Thoughts. Think not that God rais'd up

in vain a Man of greatest Authority in the Church,

to tell a trivial and licentious Tale in the ears of that

good Prince, and to bequeath it as his last Will and

Testament, nay rather as the Testament and Royal

Law of Christ to this Nation; or that it should of itself

after so many years, as it were in a new Field where

it was never sown, grow up again as a vicious plant

in the mind of another, who had spoke honestest

things to the Nation; though he knew not that what

his Youth then reasoned without a pattern, had bin

heard already, and well allow'd from the Gravity and

Worth of Martin Bucer: till meeting with the envy of

Men ignorant in their own undertaken Calling, God

directed him to the forgotten Writings of this faithful

Evangelist, to be his defence and warrant against the

gross imputation of broaching Licence. Ye are now in

the glorious way to high Virtue, and matchless

Deeds, trusted with a most inestimable Trust, the

asserting of our just Liberties. Ye have a Nation that

expects now, and from mighty sufferings aspires to

be the example of all Christendom to a perfectest

reforming. Dare to be as great, as ample, and as

eminent in the fair progress of your noble designs,

as the full and goodly stature of Truth and

Excellence itself; as unlimited by petty Precedents

and Copies, as your unquestionable Calling from

Heaven gives ye power to be. What are all our public

Immunities and Privileges worth? and how shall it

be judg'd that we fight for them with Minds worthy

to enjoy them, if we suffer ourselves in the mean

while not to understand the most important freedom

that God and Nature hath given us in the family;

which no wise Nation ever wanted, till the Popery

and Superstition of some former Ages attempted to

remove and alter divine and most prudent Laws for

human and most imprudent Canons: wherby good

men in the best portion of their lives, and in that

Ordinance of God, which entitles them from the

beginning to most just and requisite contentments,

are compell'd to civil Indignities, which by the Law of

Moses bad Men were not compell'd to? Be not bound

about, and straiten'd in the spacious Wisdom of your

free Spirits, by the scanty and unadequate and

inconsistent Principles of such as condemn others

for adhering to Traditions, and are themselves the

prostrate Worshippers of Custom; and of such a

tradition as they can deduce from no antiquity, but

from the rudest, and thickest Barbarism of

Antichristian times. But why do I anticipate the

more acceptable, and prevailing voice of learned

Bucer himself, the Pastor of Nations? And O that I

could set him living before ye in that Doctoral Chair,

where once the learnedest of England, thought it no

disparagement to sit at his feet! He would be such a

Pilot, and such a Father to ye, as ye would soon find

the difference of his hand and skill upon the helm of

Reformation. Nor do I forget that faithful Associate

of his Labours, Paulus Fagius; for these their great

Names and Merits, how precious soever, God hath

now join'd with me necessarily, in the good or evil

report of this doctrine which I leave with you. It

was written to a religious King of this Land; written

earnestly, as a main matter wherin this Kindgom

needed a reform, if it purpos'd to be the Kingdom of

Christ: Written by him, who if any, since the Days of

Luther, merits to be counted the Apostle of our

Church: whose unwearied pains and watching for

our sakes, as they spent him quickly here among us,

so did they, during the shortness of his Life,

incredibly promote the Gospel throughout this

Realm. The Authority, the Learning, the Godliness of

this Man consulted with, is able to out-ballance all

that the lightness of a vulgar opposition can bring to

counterpoise. I leave him also as my compleat

Surety and Testimonial, if Truth be not the best

witness to itself, that what I formerly presented to

your reading on this Subject, was good, and just,

and honest, not licentious. Not that I have now more

confidence by the addition of these great Authors to

my party; for what I wrote was not my Opinion, but

my Knowledge; even then when I could trace no

footstep in the way I went: nor that I think to win

upon your apprehensions with Numbers and with

Names, rather than with Reasons; yet certainly the

worst of my detractors will not except against so

good a bail of my integrity and judgment, as now

appears for me, They must else put in the Fame of

Bucer and of Fagius, as my Accomplices and

Confederates, into the same Indictment; they must

dig up the good Name of these prime Worthies (if

their Names could be ever buried) they must dig

them up and brand them as the Papists did their

Bodies; and those their pure unblamable Spirits,

which live not only in Heaven, but in their Writings,

they must attaint with new Attaintures, which no

Protestant ever before aspers'd them with. Or if

perhaps we may obtain to get our Appeachment new

drawn, a Writ of Error, not of Libertism, that those

two principal Leaders of Reformation may not now

come to be sued in a Bill of Licence, to the scandal of

our Church; the brief result will be, that for the

Error, if their own Works be not thought sufficient

to defend them, there lives yet, who will be ready, in

a fair and christianly discussive way, to debate and

sift this matter to the utmost ounce of Learning and

Religion, in him that shall lay it as an Error, either

upon Martin Bucer, or any other of his Opinion. If

this be not enough to qualify my Traducers, and that

they think it more for the Wisdom of their

Virulence, not to recant the Injuries they have

bespoke me, intermit the prosecution of those

Thoughts which may render me best serviceable,

either to this Age, or if it so happen, to Posterity;

following the fair path which your illustrious

Exploits, honour'd Lords and Commons, against the

breast of Tyranny have open'd; and depending so on

your happy successes in the hopes that I have

conceiv'd either of myself, or of the Nation, as must

needs conclude me, who most affectionately wishes

and awaits the prosperous issue of your noble and

valorous Counsels.