A POSTSCRIPT.

THUS far Martin Bucer: whom, where I might without injury to either part of the cause, I deny not to have epitomized; 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, wherein custom hath a greater sway than verity. That, therefore, 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 recovered from monastic superstition, if I a native am found to have done for mine own country, altogether suitably and conformably to their so large and clear understanding, yet without the least help of theirs; I suppose that henceforward 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 published and republished, though against the received 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 suffered 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 feared) in the way to be trodden down again by ignorance. Whereof 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 dignified 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 afresh to grow upon us.

TETRACHORDON.

EXPOSITIONS

UPON THE FOUR CHIEF PASSAGES OF SCRIPTURE WHICH TREAT OF MARRIAGE, OR NULLITIES IN MARRIAGE.

ON GEN. i 27, 28, COMPARED AND EXPLAINED BY GEN. ii. 18, 23, 24. DEUT. xxiv. 1. 2. MATT. v. 31, 32, WITH MATT. xix. FROM VER. 3 TO 11. 1 COR. vii. FROM VER. 10 TO 16.

WHEREIN THE DOCTRINE AND DISCIPLINE OF DIVORCE, as waS LATELY PUblished, is CONFIRMED BY EXPLANATION OF SCRIPTURE, BY TESTIMONY OF ANCIENT FATHERS, OF CIVIL LAWS IN THE PRIMITIVE CHURCH, OF FAMOUSEST REFORMED DIVINES; AND LASTLY, BY AN INTENDED ACT OF THE PARLIAMENT AND CHURCH OF ENGLAND IN THE LAST YEAR OF EDWARD

THE SIXTH.

Σκαιοῖσι καινὰ προσφέρων σοφὰ

Δόξεις ἀχρεῖορ, ποὺ σοφὸς πεφυκέναι.

Τῶν δ ̓ αὖ δοκούντων εἰδέναι τί ποικίλον,

Κρείσσων νομισθεὶς ἐν πόλει, λυπρὸς φανῇ.—Euripid. Medea.

TO THE PARLIAMENT.

THAT which I knew to be the part of a good magistrate, aiming at true liberty through the right information of religious and civil life, and that which I saw, and was partaker of, your solemn vows and covenants, parliament of England! your actions also manifestly tending to exalt the truth, and to depress the tyranny of error and ill custom, with more constancy and prowess than ever yet any, since that parliament which put the first sceptre of this kingdom into his hand whom God and extraordinary virtue made their monarch; were the causes that moved me, one else not placing much in the eminence of a dedication, to present your high notice with a discourse, conscious to itself of nothing more than of diligence, and firm affection to the public good. And that ye took it so as wise and impartial men, obtaining so great power and dignity, are wont to accept, in matters both doubtful and important, what they think offered them well meant, and from a rational ability, I had no less than to persuade me. And on that persuasion am returned, as to a famous and free port, myself also bound by more than a maritime law, to expose as freely what fraughtage I conceive to bring of no trifles. For although it be generally known, how and by whom ye have been instigated to a hard censure of that former book, entitled, "The Doctrine and Discipline of Divorce," an opinion held by some of the best among reformed writers without scandal or confutement, though now thought new and dangerous by some of our severe Gnostics, whose little reading and less meditating, holds ever with hardest obstinacy that which it took up with easiest credulity; I do not find yet that aught, for the furious incitements which have been used, hath issued by your appointment, that might give the least interruption or disrepute either to the author, or to the book. Which he who will be better advised than to call your neglect or connivance at a

thing imagined so perilous, can attribute it to nothing more justly, than to the deep and quiet stream of your direct and calm deliberations, that gave not way either to the fervent rashness or the immaterial gravity of those who ceased not to exasperate without cause. For which uprightness and incorrupt refusal of what ye were incensed to, lords and commons! (though it were done to justice, not to me, and was a peculiar demonstration how far your ways are different from the rash vulgar,) besides those allegiances of oath and duty, which are my public debt to your public labours, I have yet a store of gratitude laid up, which cannot be exhausted; and such thanks perhaps they may live to be, as shall more than whisper to the next ages. Yet that the author may be known to ground himself upon his own innocence, and the merit of his cause, not upon the favour of a diversion, or a delay to any just censure, but wishes rather he might see those his detractors at any fair meeting, as learned debatements are privileged with a due freedom under equal moderators; I shall here briefly single one of them, (because he hath obliged me to it,) who, I persuade me, having scarce read the book, nor knowing him who writ it, or at least feigning the latter, hath not forborn to scandalize him, unconferred with, unadmonished, undealt with by any pastorly or brotherly convincement, in the most open and invective manner, and at the most bitter opportunity that drift or set design could have invented. And this, when as the canon law, though commonly most favouring the boldness of their priests, punishes the naming or traducing of any person in the pulpit, was by him made no scruple. If I shall therefore take license by the right of nature, and that liberty wherein I was born, to defend myself publicly against a printed calumny, and do willingly appeal to those judges to whom I am accused, it can be no immoderate or unallowable course of seeking so just and needful reparations. Which I had done long since, had not those employments, which are now visible, deferred me. It was preached before ye, lords and commons! in August last, upon a special day of humiliation, that "there was a wicked book abroad," and ye were taxed of sin that it was yet uncensured, the book deserving to be burnt;" and "impudence" also was charged upon the author, who durst "set his name to it, and dedicate it to yourselves!" First, lords and commons! I pray to that God, before whom ye then were prostrate, so to forgive ye those omissions and trespasses, which ye desire most should find forgiveness, as I shall soon show to the world how easily ye absolve yourselves of that which this man calls your sin, and is indeed your wisdom, and your nobleness, whereof to this day ye have done well not to repent. He terms it "a wicked book," and why but "for allowing other causes of divorce, than Christ and his apostles mention ?" and with the same censure condemns of wickedness not only Martin Bucer, that elect instrument of reformation, highly honoured, and had in reverence by Edward the Sixth, and his whole parliament, whom also I had published in English by a good providence, about a week before this calumnious digression was preached; so that if he knew not Bucer then, as he ought to have known, he might at least have known him some months after, ere the sermon came in print; wherein notwithstanding he persists in his former sentence, and condemns again of wickedness, either ignorantly or wilfully, not only Martin Bucer, and all the choicest and holiest of our reformers, but the whole parliament and church of England in those best and purest times of Edward the Sixth. All which I shall prove with good evidence, at the end of these explanations. And then let it be judged and seriously considered with what hope the affairs of our religion are committed to one among others, who hath now only left him which of the twain he will choose, whether this shall be his palpable ignorance, or the same wickedness of his

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own book, which he so lavishly imputes to the writings of other men: and whether this of his, that thus peremptorily defames and attaints of wickedness unspotted churches, unblemished parliaments, and the most eminent restorers of Christian doctrine, deserve not to be burnt first. And if his heat had burst out only against the opinion, his wonted passion had no doubt been silently borne with wonted patience. But since, against the charity of that solemn place and meeting, it served him further to inveigh opprobriously against the person, branding him with no less than impudence, only for setting his name to what he had written; I must be excused not to be so wanting to the defence of an honest name, or to the reputation of those good men who afford me their society, but to be sensible of such a foul endeavoured disgrace: not knowing aught either in mine own deserts, or the laws of this land, why I should be subject, in such a notorious and illegal manner, to the intemperances of this man's preaching choler. And indeed to be so prompt and ready in the midst of his humbleness, to toss reproaches of this bulk and size, argues as if they were the weapons of his exercise, I am sure not of his ministry, or of that day's work. Certainly to subscribe my name at what I was to own, was what the state had ordered and requires. And he who lists not to be malicious, would call it ingenuity, clear conscience, willingness to avouch what might be questioned, or to be better instructed. And if God were so displeased with those, Isa. lviii. who "on the solemn fast were wont to smite with the fist of wickedness," it could be no sign of his own humiliation accepted, which disposed him to smite so keenly with a reviling tongue. But if only to have writ my name must be counted "impudence," how doth this but justify another, who might affirm with as good warrant, that the late discourse of "Scripture and Reason," which is certain to be chiefly his own draught, was published without a name, out of base fear, and the sly avoidance of what might follow to his detriment, if the party at court should hap to reach him? And I, to have set my name, where he accuses me to have set it, am so far from recanting, that I offer my hand also if need be, to make good the same opinion which I there maintain, by inevitable consequences drawn parallel from his own principal arguments in that of "Scripture and Reason:" which I shall pardon him if he can deny, without shaking his own composition to pieces. The "impudence" therefore, since he weighed so little what a gross revile that was to give his equal, I send him back again for a phylactery to stitch upon his arrogance, that censures not only before conviction, so bitterly without so much as one reason given, but censures the congregation of his governors to their faces, for not being so hasty as himself to censure.

And whereas my other crime is, that I addressed the dedication of what I had studied to the parliament; how could I better declare the loyalty which I owe to that supreme and majestic tribunal, and the opinion which I have of the high entrusted judgment, and personal worth assembled in that place? With the same affections therefore, and the same addicted fidelity, parliament of England! I here again have brought to your perusal on the same argument these following expositions of Scripture. The former book, as pleased some to think, who were thought judicious, had of reason in it to a sufficiency; what they required was, that the Scriptures there alleged might be discussed more fully. To their desires thus much further hath been laboured in the Scriptures. Another sort also, who wanted more authorities and citations, have not been here unthought of. If all this attain not to satisfy them, as I am confident that none of those our great controversies at this day hath had a more demonstrative explaining, I must confess to admire what it is: for doubtless it is not reason now-a-days that satisfies or suborns

the common credence of men, to yield so easily, and grow so vehement in matters much more disputable, and far less conducing to the daily good and peace of life.

Some whose necessary shifts have long enured them to cloak the defects of their unstudied years, and hatred now to learn, under the appearance of a grave solidity, (which estimation they have gained among weak perceivers,) find the ease of slighting what they cannot refute, and are determined, as Í hear, to hold it not worth the answering. In which number I must be forced to reckon that doctor, who in a late equivocating treatise plausibly set afloat against the Dippers, diving the while himself with a more deep prelatical malignance against the present state and church-government, mentions with ignominy "the Tractate of Divorce;" yet answers nothing, but instead thereof (for which I do not commend his marshalling) sets Moses also among the crew of his Anabaptists; as one who to a holy nation, the commonwealth of Israel, gave laws "breaking the bonds of marriage to inordinate lust." These are no mean surges of blasphemy, not only dipping Moses the divine lawgiver, but dashing with a high hand against the justice and purity of God himself: as these ensuing scriptures plainly and freely handled shall verify, to the lanching of that old apostemated error. Him therefore I leave now to his repentance.

Others, which is their courtesy, confess that wit and parts may do much to make that seem true which is not; as was objected to Socrates by them who could not resist his efficacy, that he ever made the worst cause seem the better; and thus thinking themselves discharged of the difficulty, love not to wade further into the fear of a convincement. These will be their excuses to decline the full examining of this serious point. So much the more I press it and repeat it, lords and commons! that ye beware while time is, ere this grand secret, and only art of ignorance affecting tyranny, grow powerful, and rule among us. For if sound argument and reason shall be thus put off, either by an undervaluing silence, or the masterly censure of a railing word or two in the pulpit, or by rejecting the force of truth, as the mere cunning of eloquence and sophistry; what can be the end of this, but that all good learning and knowledge will suddenly decay? Ignorance, and illiterate presumption, which is yet but our disease, will turn at length into our very constitution, and prove the hectic evil of this age: worse to be feared, if it get once to reign over us, than any fifth monarchy. If this shall be the course, that what was wont to be a chief commendation, and the ground of other men's confidence in an author, his diligence, his learning, his elocution, whether by right or by ill meaning granted him, shall be turned now to a disadvantage and suspicion against him, that what he writes, though unconfuted, must therefore be mistrusted, therefore not received for the industry, the exactness, the labour in it, confessed to be more than ordinary; as if wisdom had now forsaken the thirsty and laborious inquirer, to dwell against her nature with the arrogant and shallow babbler; to what purpose all those pains and that continual searching required of us by Solomon to the attainment of understanding? Why are men bred up with such care and expense to a life of perpetual studies? Why do yourselves with such endeavour seek to wipe off the imputation to discourage the progress and advance of learning? He therefore, whose heart can bear him to the high pitch of your noble enterprises, may easily assure himself, that the prudence and far-judging circumspectness of so grave a magistracy sitting in parliament, who have before them the prepared and purposed act of their most religious predecessors to imitate in this question, cannot reject the clearness of these reasons, and these allegations both here