sation inaccessible, and to all the more estimable and superior purposes of matrimony uselesse and almost liveles: and what a solace, what a fit help such a consort would be through the whole life of a man, is lesse pain to conjecture then to have experience.
CHAP. IIII.
ANd that we may further see what a violent and cruell thing it is to force the continuing of those together, whom God and nature in the gentlest end of mariage never joynd, divers evils and extremities that follow upon such a compulsion shall here be set in view. Of evils the first and greatest is, that hereby a most absurd and rash imputation is fixt upon God and his holy Laws, of conniving and dispensing with open and common adultery among his chosen people; a thing which the rankest politician would think it shame and disworship, that his Laws should countenance; how and in what manner this comes to passe, I shall reserve, till the course of method brings on the unfolding of many Scriptures. Next the Law and Gospel are hereby made liable to more then one contradiction, which I referre also thither. Lastly, the supreme dictate of charitie is hereby many wayes neglected and violated. Which I shall forthwith addresse to prove. First we know St. Paul saith, It is better to marry then to burn. Mariage therfore was giv'n as a remedy of that trouble: but what might this burning mean? Certainly not the meer motion of carnall lust, not the meer goad of a sensitive desire; God does not principally take care for such cattell. What is it then but that desire which God put into Adam in Paradise before he knew the sin of incontinence; that desire which God saw it was not good that man should be left alone to burn in; the desire and longing to put off an unkindly solitarines by uniting another body, but not without a fit soule to his in the cheerfull society of wedlock. Which if it were so needfull before the fall, when man was much more perfect in himselfe, how much more is it needfull now
against
