should prove mortal; els that Law peculiarly made to right the woman, had turn'd to her greatest mischeif,
Your fourth Argument, One Christian ought to bear the infirmities of another, but cheifly of his Wife.
Answer, I grant, infirmities, but not outrages, nor perpetual defraudments of truest conjugal society, not injuries and vexations as importunat as fire. Yet to endure very much, might doe well an exhortation, but not a compulsive Law. For the Spirit of God himself by Solomon declares that such a consort the earth cannot bear, and better dwell in a corner on the house top, or in the Wildernes. Burdens may bee born, but still with consideration to the strength of an honest man complaining. Charity indeed bids us forgive our enemies, yet doth not force us to continue freindship and familiarity with those freinds who have bin fals or unworthy towards us; but is contented in our peace with them, at a fair distance. Charity commands not the husband to receav again into his bosom the adulterous Wife, but thinks it anough, if he dismiss her with a beneficent and peaceful dismission. No more doth Charity command, nor can her rule compell, to retain in neerest union of wedloc, one whose other grossest faults, or disabilities to perform what was covnanted, are the just causes of as much greevance and dissension in a Family, as the private act of adultery. Let not therfore under the name of fulfilling Charity, such an unmercifull, and more then legal yoke, bee padlockt upon the neck of any Christian.
Your fifth Argument, If the husband ought love his Wife, as Christ his Church, then ought shee not to bee put away for contrariety of minde.
Answer, This similitude turnes against him. For if the husband must bee as Christ to the Wife, then must the wife bee as the Church to her husband. If ther bee a perpetual contrariety of minde in the Church toward Christ, Christ himselfe threat'ns to divorce such a Spouse, and hath often don it. If they urge, this was no true Church, I urge again, that was no true Wife.
His sixth Argument is from the 5 of Matthew 32. which hee expounds after the old fashion, and never takes notice of what I brought against that exposition; Let him therfore seek his answer there. Yet can hee not leav this Argument, but hee must needs first shew us a curvett of his madnes, holding out an objection, and running him-
self
