self upon the point. For, saith hee, if Christ except no Cause but Adultery, then all other causes as frigidity, incestuous mariage, &c. are no causes of divorce; and answers, that the speech of Christ holds universally, as hee intended it namely to condemn such divorce; as was groundlesly practiz'd among the Jews, for every cause which they thought sufficient; not checking the law of consanguinities or affinities, or forbidding other cause which makes mariage void, Ipso facto.
Answ. Look to it now you be not found taking fees on both sides, for if you once bring limitations to the universal words of Christ, another will doe as much with as good autority, and affirm, that neither did hee check the Law Deut. 24. 1. nor forbid the causes that make mariage void actually; which if any thing in the world doth, unfitnes doth, and contrariety of minde; yea, more then adultery, for that makes not the mariage void, not much more unfit, but for the time, if the offended party forgive; but unfitnes and contrariety frustrates and nullifies for ever, unless it bee a rare chance, all the good and peace of wedded conversation; and leaves nothing between them enjoyable, but a prone and savage necessity, not worth the name of mariage, unaccompanied with love. Thus much his own objection hath don against himself.
Argu. 7. Hee insists, that man and wife are one flesh, therfore must not separat. But must bee sent to look again upon the 35. pag. of that book, where hee might have read an answer, which hee stirrs not. Yet can hee not abstain, but hee must doe us another pleasure ere hee goes; Although I call the Common Pleas to witness, I have not hir'd his tongue, whatever men may think by his arguing. For besides adultery, hee excepts other causes which dissolv the union of beeing one flesh, either directly, or by consequence. If only adultery bee excepted by our Saviour, and hee voluntarily can adde other exceptions that dissolv that union both directly and by consequence, these Words of Christ, the main obstacle of divorce, are open to us by his own invitation to include what ever causes dissolv that union of flesh, either directly or by consequence. Which, till hee name other causes more likely, I affirm to bee don soonest by unfitness and contrariety of minde. For that induces hatred, which is the greatest dissolver, both of spiritual and corporal union, turning the minde and consequently the body to other objects. Thus our doubty adversary, either directly, or by consequence yeilds us the question with his own mouth,
